that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
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
must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
Egypt for his linnen to the earth for his gold to the silke-worme for his silke to the shell-fish for his purple and had nothing of his owne so that if every one of those should have claimed their owne he would have stood like Aesops crow stript of all when every one of the foules craved their owne feathers which they had lent her But the Lillie is beholden to no other for its beauty and therefor doth exceede Salomon in all his glory Answ 3 Thirdly when Salomon was cloathed thus it was but a remembrance to him of his fall and he had as little cause to glory in these ornaments as a man hath to glory in the velvet patch or plaister that covereth his wound but the beauty of the lillie is naturall it covereth not the shame of it Therfore the lillie exceedes Salomon in all his glory Fourthly Salomon in all his glory was but one Answ 4 and much adoe there was to get one Salomon so decked and cloathed But all the lillies of the field are so cloathed Therfore the lillie exceeds Salomon in all his glory Fifthly Salomon was arrayed in all his glory Answ 5 but sometimes but the lillies so spring so continue untill they wither and die Therefore they exceede Salomon in all his glory Sixthly Salomon was thus arrayed by men Answ 6 but the lillies by God therefore their glory is more excellent VERSE 30. Vers 30 Wherefore if God so cloath the grasse of the field which to day is and to morrow is cast into the oven shall hee not much more cloth you O yee of little faith § 1. Shall hee not much more cloth you The scope of our Saviour in this verse is to Sect. 1 shew that we are nearer to the love of God Obser then the other creatures are or to teach us that whatsoever good things God gives to the creatures he will much more give unto us except we provoke him Reade Matth 12.12 Luke 13.15 14.5 Why will God give good things much more Quest 1 to men then to other creatures seeing man is but the workmanship of God as they are First because man is a more durable creature Answ 1 then the herbes or grasse which to day is and to morrow is cast into the oven and a more noble creature then the rest Pronaque cum spectant animalia caetera terram Os homini sublime dedit caelumque videre Iussit c. The eye of man up to Heaven is cast The eye of beasts upon the earth is plac't Secondly because God hath given man rule Answ 2 and dominion over the creatures Psa 8.6 c. Heb. 27. Answ 3 Thirdly because man is created for Gods glory but the other creatures for mans good 1. Cor. 3.21 Answ 4 Fourthly man was prepared unto eternall glory the beasts unto an earthly and temporary subsistence and being Answ 5 Fifthly God loves man more then the rest doth God saith the Apostle take care for oxen Rom. 9.9 that is not in comparison of men And therefore all these considered we may bee certainly assured that if wee doe not ponere obicem provoke the Lord by our sins he will not with-hold from us those good things which he bestowes upon the other creatures or have lesse care of us then he hath of them Is not the love of God perfect and if so Quest 2 then how doth he love man more then the rest of his creatures Answ Although the love of God bee perfect in it selfe yet it is graduated in the creatures according to the decree of God who in this order hath determined to love namely I. Before all things his glory best II. Next unto his glory the elect III. Next unto them mankinde or the rest of men IV. And lastly the creatures How may we obtaine from God those good Quest 3 things which we want We must doe as the children of God were wont to doe of old to wit beg them at his hands Answ as for example Dost thou want or desire First bread to eate Secondly that thy estate may bee encreased and multiplied Thirdly that thou maist bee blessed in thy undertaking of marriage Fourthly Children Fifthly freedome from thy foes Sixthly instruction in any doubts Seventhly the continuance of of life Eightly the pardon of thy sin Ninthly freedom from temptation Then doe as did Iacob Genes 18.20 Isaac for Iacob when he went to Padan Aram a Gen. 28. ◠Eliezer Abrahams servant in the behalfe of Isaac when he went to Nahor b Gen. 24.12 Hannah 1. Samuel 1.10 Hezekiah Esai 37.14 David Psalme 73.18 Hezekiah Esa 38.2 David Psalme 32.5 Paul 2. Cor. 12.8 Pray unto the Lord and thou shall bee heard and answered graciously Sect. 2 § 2. Oh yee of little faith Quest 1 What is the meaning of these words First our Saviour doth not here taxe infidels Answ 1 but the debility and weakenesse of beleevers Answ 2 Secondly our Saviour speakes here unto the Apostles who were not without faith as may appeare by the diligent view of these places Matthew 8.26 14.31 16.8 Answ 3 Thirdly the meaning therefore is that weaknesse of faith hinders them from trust confidence and cheerful dependance upon God Obser Wee learne hence that there may be true faith which is weake there is a smoaking flaxe and bruised reed Esa 42.3 Matthew 12.20 Quest 2 How doth this appeare that faith may bee both true and weake Answ 1 First sometimes the Sunne is obscured by the interposition of a cloud and sometimes the Lord hideth his face that wee cannot see him Psalme 22.1 2. Answ 2 Secondly there is sincerity without strength Answ 3 How many-fold is this weaknesse Twofold namly either First in apprehension when the knowledge is weake Secondly in application when a man cannot certainly lay hold upon Christ but is like him in the Gospel who said Lord I beleeve helpe my unbeliefe Mark 9.24 How may a weake faith be knowne to bee Quest 4 true First the weake true faith is but of short time Ans 1 or is but newly and lately infused 1. Peter 2.1 where there is life in an infant there is daily growth insomuch as from a child it comes to be a man except it be a dwarfe or monster in nature And therefore they should suspect the truth of their faith who are alwaies children and both weake in knowledge and application Secondly the weake true faith is humble Ans 2 sorrowing and blushing for sinne and iniquity though by-past and mourning for her present weaknesse in application true faith sorrowes because she is weake Thirdly true faith though weake yet brings Ans 3 forth some good fruits of obedience Galath 5.6 Iam. 2.14 What are the effects of weakenesse of faith Quest 5 As infidelity in toto Answ so debility in tanto causeth much evill as for example First weakenesse of faith sometimes drives unto the use of wicked meanes a feare to want things necessary often hurryes men unto coveteousnesse
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
this more amply by and by II. When men deny God the Sonne and this is that deniall which the Text speakes of Whosoever shall deny me elsewhere the phrase is Whosoever shall be ashamed of me Marke 8.30 Luke 9.26 where this addition is put And of my words but the sense is one and the same for our Saviour speakes not here de causa moveme of the cause which moves men to deny Christ whether hatred ignorance feare or shame but de actu negandi of the deniall it selfe and this our Saviour condemnes this hee threatens and this he opposeth to the confession and profession of his name and word Whence we observe That to deny Christ is a great sinne Observ and doth alienate and estrange Christ from us How is Christ denied Quest 2 Christ is denied many waies or there is a manifold deniall of Christ namely either First internall which is two-fold to wit Answ either I. Direct when in heart a man utterly denieth the truth of the Gospell Or II. Indirect when men doe not beleeve in Christ but place their confidence in others and other things and that both for temporall blessings and spirituall graces Or when men deny the Providence of God Give mee not poverty lest I deny thee Prov. 30.9 Secondly Externall which is two-fold to wit either I. Direct when a man denieth Christ with his mouth and this is twofold to wit either First totall when men deny that there is neither Lord or Christ as the Atheists who impudently and blasphemously affirm that there is no Deity no Trinity Psalme 14.1 Or Secondly partiall and this is two-fold namely either I. When men deny that Christ is not yet come in the flesh as the Jewes do Or II WheÌ„ men deny that Christ is the Messias and true God as the Jews did Act. 3.13 Iohn 9.22 and As the Turks and Anti-christ doe 1 Iohn 2.22 Or II. Indirect and this is two-fold namely either First when men deny Christ in opinion and this is two-fold namely either I. When men hold not the truth of the Gospell in all things and in this sense whosoever doth thinke amisse either of God or Christ or Religion are said to deny them As for example First the Valentinians denied that Christ was incarnate and made true man Secondly the Arrians denied his Deitie or that he was true God Thirdly the Epicures deny the providence of God Fourthly the Saduâ—â—s deny the Resurrection Luk. 20.27 Fiftly Adam denied Gods truth and wisedome Sixtly the Pelâ—gians deny Christ to be our sanctifier contrary to 1 Cor. 1.30 Seventhly the Socinians deny Christ to be our Saviour for they who will not acknowledge him to bee such a Saviour as he is described to be in the word deny him to be a Saviour Eightly those deny Christ who forsake and fall away from the truth once received acknowledged and professed embraceing instead of the truth lyes and instruct of the word humane Traditions and superstitious vanities Or II. When men professe not the truth they know and hold they deny Christ for hee is either denied by silence or speech Some speake false against their conscience denying that openly which they know to be true Secondly some dare not openly professe that truth which they know for feare Thirdly some speake of Christ contrary to knowledge out of malice as the Jewes did or out of covetousnesse as the Souldiers did Mathew 28.13.15 They offend here against the profession of Christ and the truth and Religion who either First blaspheme Christ as Iulian the Apostate and the Pharisees and Iewes did who said he had â— Divell or as Pope Iulius 2 did when he said he would eat Bacon Al despetto del Dio even in despight of God Or Secondly when men assent unto errours for as there is but one Christ so there is but one truth and whatsoever is contrary to that is a lye And therefore the servants of Christ are the servants of truth Math. 26.70 Rom. 1.25 And they that deny the truth and accept of errours deny and forsake Christ Thirdly they also deny Christ who silence and conceale their profession who smother the truth in their hearts not suffering the profession of Christ or Religion to appeare unto the world Ioh. 9.20 and 12 42. c. who either are not able or at least are unwilling to satisfie every man who demands or desires to know a reason of their faith 1 Peter 3.15 yea many thinke it now a dayes a high point of wisdome so to elude by ambiguous answers all Questions concerning faith and Religion that no man can tell what Religion they love like or embrace Thus to cloake and cover Religion doth plainly unmaske and discover a denier of Christ Object But it may bee here objected It is lawfull sometimes to conceale some truths yea we are commanded to flie unto another City If we be persecuted where we are and therefore wee may surely conceale Religion Answ 1 First wee may hide some truths sometimes and this is most certaine but wee must neither hide all truths neither some particular truths sometimes Answ 2 Secondly the reason is not alike between fleeing from Persecution and concealing of Religion we having a precept for the one and a prohibition for the other But I omit these two Answ 3 Thirdly observe that there is a double profession of Religion namely I A Profession which is placed in good workes that is when our workes may bee knowne before our Religion And II. A Profession which consists in an open confession Quatenus fit ore of all the principles principal points of true religion Now the first profession is alwaies necessary But the second is not necessary alwaies we must never shew forth or performe any workes opposite or contrary to true Religion or the Doctrine of the Scriptures but we are onely to confesse and professe the Articles of our faith in a fit time and place and upon some serious occasion Secondly Christ is indirectly denied in Practise and this is Five-fold namely I. When Protestants deny Christ by a wicked life 2 Timoth. 3.5 which place is expounded Titus 1.15 c. and 1 Timoth. 5.8 And therefore the warfare of Professors is to deny ungodlinesse and worldly lusts Titus 2.12 For hee that denieth not these denieth Christ II. When Professours talke much of Christ and Religion but shew forth no religious workes or performances not beeing carefull that way to confesse Christ III. When men doe not labour to conforme themselves according to the example of Christ Philip. 2.5 IV. When his word which is taught unto us is not obeyed And V. When we neglect salvation trampling under our feet the blood of the Covenant and sleighting the offers of Christ made unto us in the word and the tender of salvation by him Read Hebr. 2.3 and 10.29 Acts. 3.14 and 13.46 And therefore let us take heed of all sorts of denials of Christ whether externall or internall whether direct or indirect because
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
to bee written that wee by the frequent and daily meditating thereof might understand what is necessary to bee knowne what to be beleeved unto salvation And thus much for the first word of the Title viz. Gospel Quest 6 It may yet bee demanded further concerning the Title of this Book what this Matthew was Answ 1 To which I answer for his person hee was the sonne of Alphens by name also called Levi and it is probable that hee was the brother of Iames the lesse f Mat. 10.9 I answer againe for his function hee was a Publican or a Tole-gatherer a calling very odious Answ 2 unto the Jewes First in regard of the office because they conceived these taxes to bee imposed upon them unjustly by the Roman government under which they were now subject Secondly in regard of the office because for the most part they were unjust exacters and oppressors extorting more from them then their due as Zacheus himselfe doth intimate when he saith g Luke 19 8. If I have taken any thing from any man unjustly c. And hence Christ exhorts Publicans h Luke 3.13 to exact no more then that which is appointed unto them Lastly I answer for Saint Matthewes paines Answ 3 labour or imployment this wee finde First Gualt â— that he preached the Gospel as farre as Aetheopia Secondly that hee sealed with his blood Quest 7 the Gospel he had preached being martyred for it From Saint Matthewes calling it will bee questioned why doth God use sinners for the publishing of the Gospel as here Matthew who was a Publicane and afterwards Paul who was a persecutor i Acts. â— 1 Tim. 1.12.13 and Onesimâ—s who was disobedient k Phil. 1â— I answer it is very profitable and behovefull for the patient or sicke person to have a Physitian who hath had experience of his Answ 1 sicknes for he that hath felt the griefe knowes best how to cure and redresse it and therefore the Lord will have quoâ—dam or sometimes sinners to preach unto those that yet are wicked because they know best the nature of sinne and how to apply fit corrosives and salves to every sinfull soule Againe I answer this the Lord Answ 2 doth to shew unto us that when he doth forgive he doth also forget when once wee turne unto God by repentance never to bee repented of hee doth as wholly put our sinnes out of his remembrance as though we never had offended him at all k Ezek. 18 22. Act. 17.30 Again God doth this to encourage sinners to turne unto him that having such presidents they may bee certainely assured that hee who is Answ 3 no respecter of persons will thinke nothing too deare for them whatsoever their former lives have beene if they will but truely returne unto the Lord. Lastly God doth this to demonstrate his Answ 4 power unto us that of great Sinners he can make great Saints of oppressing Publicans faithfull Apostles and of cruell Persecuters constant Professors and Preachers Concerning the time of this Gospel Answ it will be Quest 8 demanded when was this Gospel written by Saint Matthew I answer before any of the other three within 8 or 9 yeares from the Ascension l Athanasius Concerning the Author it will be demanded Quest 9 By whose authority was this Gospel written Answer I answer Saint Matthew was not the Author but the Hand for the holy Spirit was the Author and therefore Castalion erres who thus entitles this booke The Gospel by the Authour Matthew for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Saint Matthew a Sic Tertul Cyprian or the Gospell of our Lord Iesus Christ according to Matthew b Vet. Interp as it is plainly expressed Mark 1.1 The Gospell of Iesus Christ the Sonne of God Quest 10 Concerning the Idiome it will hee enquired in what language this Gospell was written Answ 1 To this some answer in Hebrew and the reason they give for this is because it was written first and principally for the Iewes This was the constant opinion of these Fathers Irenaeus Tertullian Origen Athanasius and Epiphanius all of them giving the fore-named reason that Saint Matthew being an Hebrew writ in Hebrew unto the Hebrewes and Ierome to confirme this tells us that hee found an Hebrew Copy in the Caesarian Librarie and Syrus the Interpreter is so confident herein that hee prefixeth this Title to this Book The Gospell which Saint Matthew preached in Hebrew in the Region Palestina Answ 2 I answer with reverence to so learned Fathers that the exposition of the name Emmanuel Matth. 1.23 doth shew that either first Matthew did not write in Hebrew for then he would not have expounded Emmanuel which is an Hebrew word or secondly that hee wrot both in Hebrew and Greeke or thirdly that he wrot this Gospell in Hebrew and that this addition unto Emmanuel that is if it be interpreted God with us was added by some Greeke Interpreter Now which of these is the certaine truth in truth is uncertaine Indeed the Fathers were not so confident that it was written in Hebrew but Erasmus and other learned Interpreters do as much question it and their reasons for the contrarie opinions are these First because if this Gospel were written first in Hebrew then who translated it into Greeke for none certainly can be produced to have done it the maintainers of this opinion not agreeing herein among themselves Theophilact thinkes that Iohn the Evangelist translated it but Athanasius ascribes it to Iames the Apostle The second reason is because all the other Pen-men of the holy Scriptures both Apostles and Evangelists writ in Greeke which was the most vulgar and knowne tongue then in those parts where they lived and therefore it is not likely that onely Matthew would use a divers idiome or language The third reason is because the proofe alledged by the Fathers proves not their opinion their proofe is Matthew wrot in Hebrew because hee was an Hebrew and wrot to Hebrewes This followes not because the rest of the Apostles were Hebrewes and yet they wrot and preached in Greeke They are Hebrewes sayth Saint Paul b 2. Cor. 11.22 and so am I. The fourth reason is because if we should grant that this Booke was written by Saint Matthew in Hebrew we must grant also that wee have not the Fountaine of this Gospell but a streame onely flowing from the Fountaine and derived unto us as Maldonate sayth by some uncertaine Authour Now it is not to be admitted or granted that this Translation which comes wee know not from whom should bee coupled with the rest of the Evangelists and Epistles whose fountaine it is granted wee have that is as they were written by them and not translated by others The fift reason is because the Hebrew words which Saint Matthew for some causes doth retaine in this Gospell he doth interpret not into other Hebrew words
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
to endure five dayes and if within that time God did not succour them he would surrender the Citie b Iudith 7 30.31 Manner when we are not contented either with An ordinarie blessing but wee desire greater although prohibited unto us thus Evah tempts God that she may obtaine a greater measure of knowledge and Rachel is not content so long as she is deprived of issue c Gen. 30.1 An ordinary obedience but tempt God by imposing heavier things upon our selves than the Lord requires of us as the Israelites doe d Act. 15.20 Thirdly when obstinately and contumaciously wee provoke God unto anger against us by our sinnes Shall we sayth the Apostle provoke or tempt God unto jealousie as though wee were stronger than he that is doe it not for his jealousie burnes like fire e 1 Cor. 10 22. Answ 3 Thirdly we tempt God two maner of wayes viz. either in his Threatnings to see whether God Can or Will avenge himselfe upon us according to his comminations Promises which sometimes wee Beleeve not at all by a distrust Of the Doctrine that is of the Gospell and the truth of God Of the practise that is of the protection or providence of God Beleeve too much and either Adde some circumstances out of our braine Or Neglect the meanes appoynted by God to bee used First we tempt God in his threatnings when notwithstanding them wee continue in our sinnes How long will yee provoke mee sayth the Lord unto anger with your wickednesse f Numb 14.11 Herein we tempt God three wayes to wit First wee try whether God can avenge himselfe as hee hath threatned thus Pharaoh sayth Who is the Lord that I should obey him I know him not neither will I let Israel goe g Exod. 5.2 As if he would say for this once I will try what hee can doe unto mee for my disobedience of him Thus Nebuchadnezzar being not obeyed by the three children in his fury sayth Who is that God 〈◊〉 can deliver you out of my hands that is I will try whether your God can prevaile against me or not h Dan. 3.15 Secondly we try whether God can see what wickednesse wee commit or not They encourage themselves sayth the Psalmist in an evill matter they commune of laying snares privily and say who shall see them i Psal 64.5 yea more Atheistically they else-where say k Psal 94.7 The Lord shall not see neither shall the God of Iacob regard it as though they would say they doe not beleeve that God can see what they secretly doe and therefore they will put it to the tryall whether hee can or not Thirdly wee try whether God will avenge himselfe or not upon us often we perswade our selves God sees us and is able to punish us and yet doubting whether he will or not wickedly try it These things hast thou done and I kept silence sayth God wherefore thou thoughtest that I was altogether such a one as thy selfe c. l Psal 50.21 that is thou thoughtest that I loved sinne and favoured it as thou thy selfe doest and because I did not speedily avenge my selfe upon thee therefore thou thoughtest I would not punish thy impietie at all It is very full of perill to tempt God any of these wayes Secondly wee tempt God in his promises when wee doe not beleeve the Doctrine or scope of the Doctrine or the promise that is made therein unto us Now it is a dangerous and heavie temptation not to beleeve the bare word of God without some ocular signe Thus the Israelites tempted the Lord saying Is the Lord among us or not m Exod. 17.7 that is wee will not beleeve hee is except miraculously he provide water for us Thus the Jewes blasphemously mocke Christ saying Come downe from the crosse upon which thou hangest and unto which thou art nayled and we will beleeve thee n Matth. 27.42 otherwise wee will not although God from Heaven hath pronounced thee to bee his Sonne Hence our Saviour reproves the Jewes because not content with the infallible word of truth they seeke and demand a signe o Luk. 11.16 and Ioh. 6.30 the word being given us for the rule of our lives Thirdly wee tempt God in his promises when wee doe not beleeve the promise of grace of mercie of protection or providence which is made unto us that is when wee distrust of the successe or event we tempt God impiously this God blames in his people Yee say it is in vaine to serve the Lord p Malac. 3.14 that is it matters not whether we serve him or serve him not all is one for he will not bee appeased or reconciled unto us doe what wee can God commands us to use the meanes both in naturall and spirituall dangers and evils and hee promises to blesse those meanes unto us as farre as may stand for his glory and our good and therefore for us to use the meanes hereby doing our part and to distrust the event and successe which is Gods part is to tempt him This was the Jewes fault Can God say they provide a Table in the wildernesse and meat in the desart a Psa 78.18 That which God requires herein of us is this if any lawfull meanes may bee used use them to the uttermost but leave the successe unto God if there bee no meanes in our power to use then cast our selves wholly upon God with boldnesse of confidence as Saint Paul did Having this confidence I know that I shall abide and continue with you b Phil. 2.25 Fourthly we tempt God in his promises when we believe too much that is hope and expect for more then is promised for to believe those things which God hath not promised is to tempt God or to desire beg or pray for more then God hath made any promise to grant is to tempt him Every petition powred forth must bee in Faith c Iam. 1.6 which Faith is built upon the Word that is the promises d Rom. 10 17. which promises are onely to be found in the Scripture e 2 Cor. 7.1 And therefore we must not desire or expect more then the word of God doth warrant or promise unto us Carefully herein observing these three particulars viz. First God onely promises unto us Generalia generall things as I will be their God f 2 Cor. 6.16 and I will be thy exceeding great reward g Gen. 17.1 and whom I once love I love unto the end h Ioh. 13.1 Secondly when God promiseth unto us Particularia particular things they are made upon some condition Thus God promised that those that trusted in him their life should be given them as a prey in all places i Ier. 39.18 and 45.5 and yet holy Zachary was slaine Mat. 23. and Kingly Esaias was dissected with a saw and therefore particular promises belong unto particular persons and are made unto them upon some
that I sayd I am not the CHRIST but that I am sent before him i Ioh. 3.28 Answ 5 Fiftly this was done in regard of the common people and that in a double respect to wit First lest the people should have beene separated and sundred some running after the one some after the other if they had both preached together Secondly lest they should have been excused in saying they knew not whō to follow the one being after one manner the other after another that is Christ more familiar and Iohn more austere as our Saviour sayth of himselfe and Iohn Quest 2 Secondly why did Christ now preach when Iohn was in prison Answ 1 First lest the preaching of Saint Iohn should not be confirmed Thus Gualter sup Answ 2 Secondly Christ beginnes to preach the Gospell when Iohn was hindered lest that the preaching thereof should cease i k Gualt s and this was the principall cause Thirdly Christ did this to teach us that no Answ 3 power or policie of man or Divell Observ can hinder the preaching of the word of God Certainly the Divell did excite and provoke Herod against Iohn Baptist that hee might bee hindered from preaching but he cannot prevaile for Iohn being exstinct behold God stirres up another and from that time Jesus began to preach The Pharisees forbid the Apostles to preach Acts 4.21 and put them in prison for preaching Act. 5.18 but yet they cannot stop their mouthes In the Judaicall Church they slay the Prophets but still God doth raise up others In the Primitive Church sanguis martyrum semen Ecclesia the persecution of the Christians did spread the religion of Christ more than otherwise it is likely would have been The hand of man is too weak to hold Gods hand or hinder his worke and therefore so long as this world continues God will have a Church upon earth in some place or other some or other to preach his word § 2. Saying Repent The Papists l Bellar. de paenit l. 2. ca 2. Object affirme Sect. 2 that Contrition which is joyned with an inward terrour of the minde and proceedeth from the sight and consideration of our sinnes doth not appertaine to the Law but to the Gospell They argue thus Christ preached Repentance to the which Contrition doth belong Repent for the Kingdome of God is at hand in this verse but Christ was a Minister of the Gospell not of the Law and therefore Contrition belongeth to the Gospell not to the Law First Repentance hath part from the Law Answ 1 part from the Gospell from the Law it hath the sight of sinne and terrour of the minde for the same from the Gospell it hath hope and comfort springing from faith in Christ wherefore this reason sheweth not that Repentance in every part thereof is of the Gospell Secondly though the Law and Gospell are Answ 2 in nature and property distinguished yet they may be joyned in use So Moses the Minister of the Law may preach Christ and Christ the Minister of the Gospell doth also establish the Law and by the terrours of the Law call men to the knowledge of their sinne where Repentance beginneth VERS 18. Vers 18 And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a not into the sea for they were fishers § 1. And Iesus walking by the sea of Galilee Sect. 1 We see the Apostles are not called by Man but by Christ Obser Teaching us that the vocation of the Ministery is the ordinance of God For First he hath given them a calling he gave saith the Apostle some Apostles some Prophets some Evangelists some Pastours and Teachers for the worke of the Ministerie a Ephes 4.11.12 and hath given unto the Ministers the Ministery and word of reconciliation b 2 Cor. 5.18.19 Secondly hee hath given unto them spirituall weapons which are mightie through God to pull downe strong holds c 2 Cor. 10 4. Thirdly hee hath given them power making them able Ministers of the New Testament not of the Letter but of the Spiritc d 2 Cor. 3 6. And therefore they that despise them as Ministers despise not men but Christ Quest Who despise the vocation of Ministers Answ 1 First the Anabaptists contemne this ordinance Obiect 1 objecting that Faith is the gift of God Ephes 2.8 and it is he that reveales divine truths unto men Matth. 16 17. Flesh and bloud hath not revealed this unto thee sayth Christ that I am the true Messias but the will of my Father which is in heaven yea none can come unto God by any meanes except the Sonne bring him Iohn 6.44 Answ 1 First by this reason wee should neither give fodder to the cattell nor tillage and culture to the ground because wee cannot cause our corne to grow or our ground to bring forth or our cattell to thrive or live by what we give them but it is the blessing and blessed providence of God that doth all this Answ 2 Secondly we grant that neither he that planteth nor he that watereth is any thing 1 Corinth 3.7 Answ 3 Thirdly yet the meanes must bee used which God hath appoynted and which ordinarily hee works grace by that is the preaching of the word by those who are lawfully called unto that function for Faith comes by hearing Rom. 10.17 Yea he gives men faith and power to believe by the preaching of the Apostles e Ioh. 17.20 I pray not sayth Christ for these alone but for them also which shall believe on mee through their word And therefore the vocation of the Ministers is not to be contemned Answ 2 Secondly the Separatists are despisers of this Obiect 2 Ordinance of the Ministery objecting that our Church is impure our societies polluted and that our truths are mixed with errours Answ There are two Churches to wit the one Dead in the eye of the world in which notwithstanding are some alive in the eye of the Lord thus there were seven thousand in Israel f 1 King 19.18 though Elias saw none and in Sardis there were a few names of those that were pure g Rev. 3.4 Living in the which some are dead notwithstanding thus it was with the Church of Ephesus Revelat. 2.4 and with Pergamus Revelat. 2.14 and of Thyatira Revelat. 2.19.20 Yea even in the Church of the Corinthians the Galatians when they were most pure there was corruptions among them and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some Answ 3 Thirdly prophane persons are contemners of this Ordinance of the Ministerie either by disgracing it publickly or deriding it privatly but these must know that they doe not deride men but God Sect. 2 § 2. By the Sea of Galilee This sea was the lake of Gennesareth Luke 5.1 neare unto Capernaum where Christ first beganne to preach and therefore it appeares to have been in
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
Exod. 20.7 but will cut off the swearer from the face of the earth Zach. 5.3 and Hosea 4.2 Answ 7 Seventhly because of all other sinnes it is committed without shame the Thiefe blusheth if he be taken stealing the deceitfull person if hee be taken lying or using false waights and false measures the Drunkard is ashamed of his drunkennesse after he is himselfe the Usurer is partly ashamed of his trade as appeares by his privacie therein and excuses thereof and protestations that if he were certainly convinced that it were sinne he would leave it the Adulterer is ashamed to be taken in the act or to be known to have committed folly with a Harlot but the ordinary swearer never seeketh to hide his sin never goeth about to excuse his sinne never blusheth for his sinne Eighthly because of all other sinnes it is against Answ 8 the face Name and honour of God Ninthly it is a thing condemned by all Religions Answ 9 the Turkes Papists Anabaptists and who not doe utterly condemne dislike disallow and prohibit it Tenthly because it is a thing very hard to be Ans 10 left Nemo novit nisi qui expertus quam cifficile extinguere jurandi consuetudinem August s None can imagine how hard a thing it is to leave the habit and custome of swearing but onely hee who hath beene a common swearer and hath laboured to leave it Eleventhly because hee who accustometh Ans 11 himselfe to swearing cannot be free from perjury He who speakes much cannot but speake something too much hee who useth many words must needes use some unseasonable words so hee who accustometh himselfe to sweare often cannot but sometimes sweare falsely And therefore we had need be carefull this vulgar horrid impiety of common to avoid swearing Some object againe men will not beleeve me Object 3 except I sweare and therefore what should I doe Chrysostome sup gives three answers hereunto Answ 1 First rather let them not beleeve thee then offend thy God It is better that others should call the truth of that in question which thou affirmest then thou be questioned by God in his wrath for affirming it unto them with an unlawfull oath Secondly men will beleeve thee the worse Answ 2 for swearing oftentimes a man is not beleeved when he sweares the truth because hee sweares it or because swearing is customary unto him Thirdly rather loose saith the Father the Answ 3 thing in question then sweare for it if thou canst not have thy own without swearing then lose it This must be understood 1. of light and triviall things which are of no great moment neither will hurt us though wee lose them 2. Of rash oathes not of oathes solemnely and seriously taken before a lawfull Magistrate Whether is it lawfull to enforce one to swear Quest 4 and take an oath or not For a Magistrate to impose an oath Answ cannot be altogether forbidden or disliked with these limitations 1. If the thing be waighty 2. If otherwise it cannot be knowne § 4. Neither by Heaven nor by Earth nor by Ierusalem nor by thy head that is by no creature at all Quest 1 Why is it not lawfull to sweare by any creature at all Answ 1 First because they are none of ours But of this afterwards Answ 2 Secondly because it was never lawfull nor warrantable sometimes it was and is allowed to sweare by the Name of God upon some weighty occasion but never by any creature Answ 3 Thirdly because hee who sweares by any creature sinnes in a double regard namely I. Because he sweares which he should not at all in his usuall discourse II. Because he doth idolize a creature and deifie the thing which hee sweares by For the understanding of the second particular observe that hee that sweares performes three things First hee calls God to witnesse the truth of that which hee affirmes Secondly he doth oblige himselfe herein to honour God for an oath is a part of Gods worship as we may see Psal 63.10 Esa 45.23 and 48.1 and Ierem. 4.2 Thirdly he desires God to be revenged of him if he speake not the truth or if he performe not his oath And thus hee who sweares by any creature doth I. call it to witnesse the thing affirmed II. Doth oblige himselfe to worship it as a God And III. Doth entreat it to punish him if he falsifie his oath and so doth idolize and deifie a creature setting it up as a God Quest 2 Is it not lawfull to sweare by the Creatures indirectly Have not many deare and precious Saints done this Did not Elisha say unto Elijah As the Lord liveth and as thy soule liveth I will not leave thee 2 King 2.4 and repeates the same words againe vers 6. So the good Shunamite saith to Elisha as the Lord liveth and as thy soule liveth I will not leave thee 2 King 4.30 And so Paul I protest by your rejoycing that I dye daily 1 Cor. 5.31 So good Hannah saith to old Eli as thy soule liveth my Lord I am the woman that stood here before thee c. 1 Sam. 1.26 And thus Abner saith to Saul concerning David as thy soule liveth oh King I cannot tell 1 Sam. 17.55 Now all these are indirect swearing by the creatures and therefore may not we by their examples obliquely sweare by them also First in generall if any of the Fathers or Answ 1 Saints have sworne amisse wee must not therefore imitate them therein for we have Lawes to be regulated by and not the examples of men though holy Secondly these phrases as thy soule lives or Answ 2 as my soule lives or as I live is no more than if we should say in truth or the thing which wee affirme is as true as our soules live and so is no oath except we sweare by it as Ioseph did By the life of Pharaoh Thirdly Peter Martyr answers that the Answ 3 name of a creature may be added two manner of wayes to wit 1. activè actively as here when a man sweares by the heaven or earth c. and this is never lawfull for so a man makes the creature his Judge 2. Passivè passively which may be lawfull For the understanding hereof observe That some oathes are First Simple namely a direct and plaine attestation or calling upon God or some creature for witnesse of what is said as by Heaven or Pharaohs life Secondly compounded that either with a Blessing as Pharaoh said so let the Lord be with you as I will let you goe Exod. 10.10 Curse as David said God doe so and more also if I destroy him not l 1 Sa. 25.22 Now in this sense it is lawfull to adde the name of a creature that is with this addition saxit Deus The Lord grant that thy soule may live and thus Ioseph had not sinned if hee had said no more but this The Lord grant that Pharaoh may live Thus we see how carefully wee should avoid all swearing
preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ◠16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
against God or Man shall none therefore enjoy this kingdome of God Answer There are three sorts of sinners namely First proud malicious obstinate and wilfull sinners who sinne against God with an high stiffe and a brazen face and a hand neck and an Adamant heart Secondly sleepy and secure sinners who although they sinne daily yet they lull themselves asleepe with the divels lullaby unto Eve thou shalt not die at all and thus through a bald and blind presumption and perswasion shake of all feare of punishment Thirdly there are humble and contrite sinners who sinne and sigh for their sins yea pray unto God with teares in their eyes and sob in their soule for the pardon of their sinnes These sinners and these onely shall be saved but the other who wilfully willingly and wittingly remaine in their sinnes shall never be made partakers of the kingdome of God or of Christ This appeares thus I. It is the condition of comming unto him to be holy and righteous in life to him who orders his conversation aright will I shew the salvation of the Lord Psal 50.23 And therfore those who are wicked and so remaine can never be saved II. Wicked men are not acceptable unto God but rather an abomination unto him y Psalme 1.5 and 5.5 And therefore he being the King and only giver and disposer of this kingdome will never give it unto those whom he hates III. Christ the authour of salvation is not acceptable unto them they thinke his yoake heavie and his saying hard John 6.60 and they neither can endure nor will submit unto his behests For First sinne is sweet and pleasant unto them and they will not leave it though Christ bid Secondly to professe Christ openly and to deny themselves is as bad as death it selfe and therefore they will not yeeld thereunto Thirdly Christ requires that they should blame and condemne their former wicked life this they are ashamed to doe and therefore refuse it Wherefore Christ the corner stone being unto them a stone of offence they must needes perish For hee will be a Saviour unto none but onely to those unto whom he was a King Section 5 § 5. And his righteousnesse or the righteousnesse thereof Question 1 What is the meaning of these words Answer Righteousnesse may bee referred either unto God or Kingdome Why is it called the righteousnesse of the Question 2 Kingdome Answer 1 First because this righteousnesse belongs only unto the children of the Kingdom that is none but the heires of heaven can shew forth this righteousnesse Secondly because righteousnesse is the Answer 2 way that leades unto this kingdome for there is a double kingdome of God namely I. Of glory in heaven this all men desire II. Of grace on earth this few desire this kingdome must bee within us a Luke 17.21 before ever we can bee made partakers of the other Why is it called the righteousnesse of Question 3 God First some by righteousnesse understand Answer 1 the righteousnesse of faith to be here meant and then the reasons of this denomination are these to wit I. Because it is freely given us of God to be our righteousnesse before him and man by any workes of nature cannot attaine unto it II. Because God will accept this obedience of Christs at the day of judgement for his elect as satisfying his justice and the rigour of the law which no righteousnesse of man can doe III. Because it is the righteousnesse of that person which is God for Christ is both God and man and though hee obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Secondly some understand this of the Answer 2 righteousnesse of the life and conversation and as was said before I rather take this to bee the truth and the reasons why it is called the righteousnesse of God are these namely I. Because it is commanded prescribed and injoyned by God II. Because by this righteousnesse we imitate our God 1 Pet. 1.14 15 17. III. Because this righteousnesse leades unto God § 6. And all these things Section 6 What is meant here by all things Question 1 First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is not to Answer 1 be understood Completivè sed distributivè of every particular and numericall temporall blessings but of all sorts of needfull things yea it is not to be extended unto the great things of this life but onely unto foode and raiment and necessary things Reade verse 25.31 of this Chapter and Proverbes 30.8 and 1 Tim. 6.8 Secondly the indefinite phrase all Answer 2 things doth shew that God is ready and prepared to give us all things whatsoever wee stand in neeede of Question 2 What may we learne from this bounty of the Lord Answer The consideration of this bounty may teach us these things namely First to beware of sinne whereby wee doe displease and offend our God Secondly to depend wholy upon God both for foode rayment and protection in the sober use of lawfull meanes Thirdly to seeke for the helpe and succour from God in all distresse want who is very bountifull Jam. 1.5 Fourthly to love so bountifull a God and to inforce our hearts to all duties and expressions of love towards him Fifthly to bee thankefull unto God for all the good things we enjoy for whatsoever wee have comes from his bountie Psal 116.12.13 Sixthly labour continually in heart and life to walke worthy of God and to please him in all things being fruitfull in all good workes Colos 1.10 b Perkins sup Question 3 What is the summe of this promise made here by our Saviour Answer That the children of this kingdome righteous and holy men Observat shall lacke nothing that is good for them Reade for the proofe hereof Psal 23.1 and 34.8 c. and 37.3.22 Proverbs 10.6.7.8 For the better understanding of this answer observe these three things namely Note 1 First that there are three sorts of good things Temporall Spirituall and Eternall our Saviour here speakes onely of the first and therefore I speake not here any thing of the rest Note 2 Secondly that the Lord hath alwaies in a readinesse to give his children whatsoever they want although he doe not alwaies give assoone as ever they stand in neede Oh how great saith David is thy goodnesse which thou hast laid up for them that feare thee c Psal 31.19 reposuisti that is God hath treasures alwaies laid up for his children although they doe not alwayes actually possesse them Note 3 Thirdly good things are given two manner of waies by God namely I. Generally and Permissively and thus hee gives good temporall blessings to the wicked II. Ex beneplacito out of love or as arguments and pledges of his favour and thus hee gives good things to the righteous And of these the text speakes Obiection 1 It is here against the former answer objected that David
and 2. Pet. 2.1 and 3.3 Iude 4.18 verses From whence comes it that the Church is never Quest 1 free from false Prophets First from the malice of Sathan who is Gods Answer 1 Ape and therefore will have his Chappell where God hath his Church Revel 2.9 And will sow tares where God sowes corne Secondly this comes from the justice of God Answer 2 who gives them over to believe lyes who will not believe the trueth 2 Thessal 2.11 and 1 King 22. They would not believe the Lords Prophet and therefore a lying spirit in the mouth of their false prophets deceives them Thirdly from the wisdome of God who permits Answer 3 errours and false teachers that the good may be discerned 1 Cor. 11.19 How many sorts of false prophets are there Quest 2 First Hereticks who labour to seduce men from Answer 1 the faith teaching opinions which overthrow some fundamentall trueth 1. Timeth 4.1 and 2. Peter 2.1 Secondly ignorant persons who desire to be Answer 2 teachers and yet neither understand what they say nor whereof they affirme 1 Timoth. 1.7 And so both deceive others and are also deceived themselves 2 Timoth. 3.13 Thirdly proud as Diotrephes who loved the Answer 3 preheminence 2 John Fourthly contentious Some saith Saint Paul Answer 4 preach Christ out of envy and contention Philip. 1.15.16 Fiftly covetous who goe about to deceive for Answer 5 their owne base ends Rom. 16.17.18 Sixtly hypocriticall as follows afterwards Answer 6 § 3. In sheepes clothing Section 3 What is meant by these words Question First Christ in these words alludeth to the practise Answer 1 of false Prophets in former times who counterfeited the true Prophets in their attire for the ancient Prophets were usually clothed in rough and course attire hence Elias in regard of his attire is called an hairy man 2 King 1.8 and John Baptist Math. 3.4 And the false Prophets did counterfeit the true in their attire for this end that they might more easily deceive the people as Zachar. 13.4 the Lord saith of them they shall weare a rough garment to deceive for when they wore such course attire made either of sheepes skinnes or sheepes wooll wherewith the true Prophets were usually clothed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeed they were full fraught with damnable errours Now Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable doctrine and therefore are the more dangerous Perkins S. Second the true meaning of these words is this Answer 2 they shall have a shew of that sanctity authourity and divinity which the true Pastors of the Church have particularly 1. They shall saine Revelations as Mahomet David Georgius the Anabaptists and Basileans did 2. They shall cite Scripture for their opinions but corrupt it as the devill did Math. 4. 3. They shall boast of miracles as the Egyptians did in time past and the Jesuites at this day (r) Reade Deut. 13.1.2 2. Thes 2.9 4. They shall have an outward shew of holinesse and sanctity as Socinus had in Polinia and the Jesuites where they come This kind of garment Paul cals hypocrisie 1 Timoth 4.2 (Å¿) 2 Tim. 3.5 5. They shall bragge of succession as the Papists doe And thus come clothed in sheepes skins § 4. But inwardly are ravening wolves Sect. 4 Christ in those words showes that there are many Ministers devoure teare and destroy but feede not (t) Acts 20.28.29 Why are they called Wolves First for their covetousnesse because they are Question 1 alwayes greedie and never satisfied Rom. 16.17 Answer 1 Secondly for their crueltie because they labour Answer 2 to seduce and pervert and draw people from Christ unto Sathan from life unto death Acts 20.29 How may they be known Question 2 First by their pride they exalt themselves but Answer 1 the Apostles did not so Secondly by their covetousnesse they seeke Answer 2 themselves but the Apostles did not so Thirdly by their carnalitie they are so much Answer 3 given to the world and their pleasure that they â—indeâ— men rather thou further them from the profession of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill life in a leader hindereth the march Fourthly by their entrance Ierem. 23. coming Answer 4 when they were not sent Rom. 10. and 2. Timoth. 3.6 Fiftly by their doctrine if it bee either erroneous Answer 5 or factious Sixtly by their endeavour or end if they labour Answer 6 to draw disciples after them Acts 20.30 verse 16. Verse 16 yee shall know them by their fruits Doe men gather grapes of thornes or figs of thistles § 1. Yeâ— shall know them by their fruits Sect. 1 What is the meaning of these words Question 1 Christ meaneth not so much the fruit of their lives for that in outward appearance Answer and in the judgement of man may bee as good as the true Prophets they coming as the other doe in sheepes clothing as of their doctrine for that wee must specially marke trying it by the word and not be carried away with the pompous ostentation of their works What are the fruits of true doctrine Question 2 The fruits are many Answer but having to speake of this elsewhere by Gods assistance hereafter I now instance but upon one maine fruit which is acknowledged by all sides and on all hands without controversie and that is pietie of life And therefore upon what trâ—e of doctrine wee finde this fruit of holinesse and sanctity grow we must judge it a good tree The Papists here object Objection Many trâ—es of thereformed Churches bring forth evill fruites Many Protestants live wicked lives Answer 1 First we know it we acknowledge it and from our hearts deplore and bewaile it Answer 2 Secondly if it be thus with the Protestants what is it with the Papists They will not wash their hands I am sure from this none of their writers ever affirming that all Papists are Saints Answer 3 Thirdly the question is not concerning the life but concerning the doctrine whether that impiety of life which is in some of our Church flowes from the doctrine of our Church as from a fountaine or from the corruption of their owne nature Let us now examine this both in us and them First we affirme that the impuritie of life which is in some Protestants proceeds not from the doctrine of our Church and wee confirme it thus 1. Because wee daily inculcate into the eares of our people those Apostolicall precepts and assertions Those who are in Christ Iesus have crucified the flesh with the affections and Lusts Galath 5. And those who hope to bee saved by Christ must purge themselves 1 Iohn 3. And that they must put off the old man and put on the new Roman 13.12.13 Yea follow after holinesse because without this none can bee saved This our Church teaches and this many although not all in our Church
the greatest horrour of conscience that can bee in a man on earth comes farre short of that which the damned feele in hell 3. To this beginning and progresse adde eternitie that it is not for a thousand yeares as Origen thought but for ever In other molestations or afflictions there are sometimes some mutations or mitigations or cessations or at least death puts a period to them yea in the greatest temporall evils a man may appease the wrath of God But in hell a man though ever dying yet never dyes and though with teares of blood he aske pardon mercy and reconciliation yet he shall never obtaine it Hebr. 12 17. X Thirdly there is Poena damni X the punishment of losse and this is by much the greatest If a man should suffer the torments of a thousand hels yet it were nothing to this Chrysost S. There is no voyce in hell so irkesome to the eare or so dolefull to the heart as this J know yee not depart from me Matth. 25.12.41 For 1. If God were present hee would love and comfort in the most grievous torments hell would bee no hell if God were there the fire could not scortch us if God were in the fire Daniel 3. 2. But God being angry with wicked men doth absent himselfe from them and thereby deprives them of all hope of helpe comfort succour reliefe or mercy Verse 21. Verse 21 Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven § 1. Not every one that saith unto mee Lord Sect. 1 Lord. What is the meaning of these words Question 1 First this may be understood of profession Not Answer 1 every one that saith Lord that is that professeth God to bee his God Now there are two sorts of Professors in the Church of God which shall never be saved namely 1. Grosse hypocrites which professe Christ with their mouth and yet in heart and life renounce him of this sort is First the common Atheist who onely for feare of the Magistrates lawes professeth Religion And Secondly the Epicure that is such an one as beares Christs Name for the fashion sake and yet his belly and his pleasure is his God And Thirdly the worldling who spends the strength of body and minde and all hee hath on the world for earthly things Now none of these three sorts thus living and dying can be saved 2. There are another sort who are more close hypocrites who professe the name of Christ in truth and have in them some good gifts of God by reason whereof both before men and in their owne conceit they are reputed members of the Church and yet are but hypocrites which shall not enter into the Kingdome of heaven Secondly this may bee properly understood of Answer 2 prayer where we see that Christ neither denies all nor condemnes the worke but onely saith Not every one c. As if hee would say It is a good duetie to pray unto God but there are some who doe it not well it is a good beginning but many doe not proceede And therefore the action is to bee established but the evill performers thereof are to bee blamed Two things here are then to be considered of to wit 1. That prayer unto God is in it selfe a good worke A. 2. That the prayers of many are not accepted of God B. A First The invocating of God and Christ is an acceptable action of religion where it is truely and religiously performed Reade to this purpose these places Psalme 50.15 Rom. 10.13 Psalme 116.13 Ioel. 2.32 Acts 2.21 Quest 2 How doth it appeare that prayer is a Religious action or an acceptable duetie Answer 1 First because it is a signe of Religion of the Church and of the faithfull some saith David trust in chariots but wee will remember the name of the Lord our God Psalme 20.8 that is we will trust in him and by prayer implore his helpe Thus Saint Paul exhorts Timothie to follow righteousnesse faith and love with them that call on the Lord out of a pure heart (h) 2 Tim. 2.22 Answer 2 Secondly prayer is a remedy against evils and a principall help in the time of trouble 2 Sam. 22.7 Psalm 107.6.15 Prov. 18.10 Psalme 34.6 Quest 3 Who are here worthy of blame Answer 1 First those who neglect this Religious and acceptable worke of prayer Paul would have all men to pray and all men to bee prayed for 1 Tim. 2.1.8 And indeed they are unworthy of mercy who will not begge it Answer 2 Secondly those who in praying doe not call upon God religiously but use much babbling and many vaine and idle repetitions Thirdly those who rashly approach unto God intruding themselves into his presence without due and fitting preparation Quest 4 How may we be assured that our prayers as a religious good worke shall be accepted of God Answer 1 First let us labour to be assured of Gods love towards us for if he love us hee will heare us Read Psal 3.3.5 and 5.2 and 18.2.3 and 63.1 Answer 2 Secondly let us labour to be acquainted with our God no stranger dare approach into the Kings presence but his houshold servants ordinarily without checke or controlement let us be frequent in holy meditation which is a Soliloquie with God and then we may be assured that he will heare us when by prayer we speake unto him Answer 3 Thirdly let us learne the true manner of prayer Here observe that it doth not consist in voyce but in heart wherein foure things are required namely 1. Understanding we must pray with our understanding 1 Corinth 14. that is we must not onely know what wee say but we must knowingly offer up our prayers unto God or as Saint Paul saith make our requests and desires knowne unto him Philip. 4.5.6 2. The Spirit we must pray with the Spirit that is fervently and powerfully Rom. 12.11 and 1 Peter 3.21 3. Faith wee must pray in faith James 1.6 and then wee shall obtaine any thing at Gods hands 4. Purity wee must labour to hate sinne and to serve the Lord and then the Lord will heare our prayers 1 Tim. 2.8 B. Secondly many pray unto God whose prayers are not acceptable or there are prayers which are unprofitable many shall crie Lord Lord which never shall be saved saith our Saviour here and the Holy-Ghost in divers others places as Jerem. 7.4 c. Proverb 1.24 Psal 18.42 Jer. 11.11 Ezech. 8.18 Mich. 3.4 Why are the prayers of many unprofitable Quest 5 First because many will not heare God when he Answer 1 cals to them in his word therefore hee will not heare them when they call unto him by prayer Proverbs 1.24 c. Secondly many pray and are not heard because Answer 2 they seeke not unto the Lord in time Esay 55.6 If we desire to be heard we must take the Lords time and call upon him in
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
What is meant here by being possessed Quest 1 For answer hereunto Answ the Reader may remember that there is First Obsessio quae est duplex Primò Corporalis visu auditu tactu Secundò Spiritualis tentationibus terroribus Secondly Possessio quae est duplex Primò Corporalis cum Sathan residet Secundò Spiritualis in Dâ—minio peccati 2 Tim. 2.26 How doth Obsession and Possession differ Quest 2 First Obsession is common unto all for the Answ 1 Devill can besiege any Secondly but none can be possessed by Sathan Answ 2 without a speciall leave given by God How doth the Devill impugne and assaile Quest 3 man First Tentando hee impugnes him by temptation Answ 1 unto evill and this he doth of himselfe Answ 2 Secondly laedendo puniendo by harming and punishing of him and this hee doth from God Thim Aq. 1.1 14.1.1 Quest 4 Whether is Obsession or Possâ—ssion worse and if Possession then what kind of it Answ 1 First in generall those persons are most miserable that are possessed within Answ 2 Secondly more particularly there are three things or three sorts of miserable men to bee distinguished I. Some are afflicted by Sathan in their senses that is molested terrified or affrighted with some Diabolicall sights or noyse or touching or the like And this wee greatly abhorre and feare II. Some are possessed by Sathan in their bodies And although this be farre worse then the former yet we do not so much abhorre and feare it and that First partly because we are not sensible of it And Secondly partly because the mind is estranged III. Some are possessed by Sathan in heart and this is most perillous but most of all sleighted and neglected Quest 5 What may wee observe in the Allegoricall sense of this History Allegorically it shewes us our estate and condition without Christ Or Answ that we are under the captivity of Sathan untill Christ free us Iohn 8.44 Ephes 2.2 Iohn 12.31 and 14.30 a 2 Cor. 4.4 How doth it appeare that naturally wee are Quest 6 the Devils slaves Because sinne hath captivated Answ and enthralled us Rom. 3.23 and 5.12 and 7.14 Sinne is First the Devils Ensigne or Flag as in a ship or Castle overcome the Ensigne of the Conquerour is hung out so the Devill having conquered us hath hung out his Flag that is imprinted sinne in our nature Secondly sin is the law of Sathan Iohn 8.44 Ephes 4.27 and 1 Iohn 3.8 c. But Christ freeth us both from Sathan and sin Luke 11.22 Iohn 8.36 Rom. 16.20 Colos 2.14 and 1 Iohn 5.20 and Revel 13.4 How doth Sathan possesse naturall men or Quest 7 all men before they be freed by Christ First in generall as the peace of God abides Answ 1 in the heart of the faithfull Colos 3.17 so Sathan sits within and remaines in the heart of the naturall man wholly possessing wholly directing him Secondly more particularly Answ 2 Vntill we be freed by Christ Sathan possesseth us Answ First In intellectu in the understanding and that in three regards viz. First the natural man cannot take up or comprehend God or spiritual things b 1 Cor. 2.14 Indeed he may have some outward knowledge after his corrupt manner c Rom. 1.20 but he can know nothing spiritually or profitably Secondly the natural man is wise unto evil very crafty Adam can cover his nakednes with Fig-leavs Iosephs brethren subtilly hide their selling of him David craftily plot the murder of Vriah Thus by nature we are wise unto wickednes Thirdly the naturall man cannot beleeve the truth of God 2 Thess 2.9.10.11 Secondly In affectu in the affection as appears thus First the naturall man doth not love spirituall things hee regards not the word of God d Esa 53.1 but thinks it a hard saying e Iohn 6.60 Secondly the naturall man is mad upon sin selling himselfe to worke wickednesse and that with greedinesse f Ephes 4.18 and not ceasing to doe evill g 2 Pet. 2.14 Thirdly the will of the naturall man is violent and obstinate and head-strong and will not endure to be curbed Ier. 44.16 Thirdly In memoria in the memory as appears thus First good things are very hardly imprinted in the memory of the naturall-man Psalme 50.22 and 2 Pet. 1.9 Secondly evill things are greedily received into the memory and strongly retained by it yea hence comes a custome of sinning because the memory doth frequently suggest some evill Fourthly In sensibus in the senses as is thus most evident First they are easily carried unto outward objects the eye is easily perswaded to behold beauty or to look upon the sparkling of the wine in the Glasse and so of the rest of the senses Secondly the senses being transported by alluring objects do draw the judgement also along with them reason being once captivated is easily drawn away from God and led aside Fifthly In vitâ in the life we are naturally taken captive of the Devill at his will 2 Tim. 2.26 for he hurries the naturall man sometimes unto drunkennesse sometimes unto murder yea unto every kind of evill Sixthly In Ore in the mouth For First the Devill filleth the naturall mans mouth with blasphemous swearing lying lascivious and opprobrious speeches And Secondly the Devill doth exasperate the tongue of the naturall man against Religion making him sometimes dispute against religion and sometimes slander detract mock and deride the religious Seventhly In imaginationibus in the cogitations and thoughts they being evill and that continually Gen. 6.5 and 8.21 What must we doe to bee freed from Sathan who doth thus possesse us Que. 18 Pray unto Christ who is stronger then Sathan Answ that he would be pleased First to enlighten our understandings that we may perceive those things which are good And Secondly to change our affections that wee may love those things which are good And Thirdly to helpe our memories that we may retaine those things which are good And Fourthly to set a watch over our senses that we may delight in nothing but what is good And Fifthly to sanctifie our whole life words and thoughts that all we do speake or thinke may be good And Sixthly that he would be pleased to give us a true sight and knowledge of our selves and wants and to make us partakers of himself by a lively faith Sect. 2 § 2. They were exceeding fierce Quest 1 Whence was it that these two possessed men were so fierce Answ Not from themselves but from Sathan in them from whence we may observe Observ 1 That Sathan naturally is very cruell and bloody Reade Esay 5.29 and 14.16 17. Revel 9.7.8 9 10. and 12.12 Object 1 The Devill is somewhat crafty but not so cruell yea he is easily found out Answ So is a Lyon or Bear easily found by his prey yea as they seeke their prey so doth Sathan 1 Pet. 5.8 Object 2 But the Devill for the most part appeares in some vile base and
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
commended in Scripture and weaknesse and doubting reprehended Now this certainty of faith which we say is praised doth consist in a particular application whereby a man promiseth unto himselfe that that thing which he hopes for shall certainly be fulfilled unto him Many are the examples which may be brought to prove this Argument that certainty of faith is commended First of all this woman with the bloody issue unto whom Christ here saith Be of good cheer or Confide be confident thy faith hath made thee whole Now what manner of faith was this Saint Mathew here tels us The woman said within her selfe if I may but touch the hemme of his garment Servabor I shall be whole And this certain confidence of hers we see Christ commends and praises Secondly it is said of Abraham that he beleeved God and it was counted unto him for righteousnesse Rom. 4.3 Now what manner of beleeving was this Saint Paul afterwards most clearly explicates thus vers 18 19 20 21. For Abraham against hope beleeved in hope that he might become the Father of many nations according to that which was spoken so shall thy seed be And being not weak in faith he considered not his owne body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe He staggered not as the promise of God through unbeliefe but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform In these words is described an extraordinary confidence in the divine promises of God which Abraham beleeved should altogether be fulfilled yea fulfilled in him although if hee had consulted with flesh and blood he might have opposed objected many things and therfore there was not onely Confidentia objecti but also subjecti propter veritatem divinam Thirdly of Saint Paul who writing unto Timothy saith For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day k 2 Tim. 1.12 the meaning of the words is plaine for the Apostle herein doth describe the hope that he hath for the time to come by which hope he is sustained and upheld in the midst of so many and so great afflictions and calamities as lye upon him Here he saith he is not ashamed and Rom. 5.4 he saith Hope maketh not ashamed and therefore hee is certaine of the event Whence comes this certainty I know saith he whom I have beleeved and that he is able to keepe that which I have committed unto him that is I am certain that at the last day he will render and restore unto me what I have committed unto him to keepe And thus from these examples we may according to the truth hold and maintain a certainty of faith and a particular application of the divine promises unto our selves VERS 23 24. Vers 23. And when Iesus came into the Rulers house and saw the Minstrels and the people making a noise hee said unto them give place for the Maid is not dead but sleepeth And they laughâ—d him to scorne § 1. And when Iesus saw the Minstres Sect. 1 How manifold is the use of musick Quest 1 Two-fold namely lawfull and heathnish Answ Wherein is or hath Musicke been lawfully Quest 2 used Answ 1 First it hath been used by the godly sometimes in their joy and mirth as David ever and none testifieth in the Psalmes and as our Saviour intimates when he saith we have piped unto you but you have not danced Mat. 11 17. Answ 2 Secondly Musick hath been used lawfully in sacris in holy duties and divine worship as appears plainly by these places 2 Sam. 6.5 and 2 Chron. 5.12 and Psalme 71.22 Quest 3 Whether was the use of Musick at funerals a Jewish or Heathenish custome Answ Although it was sometimes used by the Jewes yet they borrowed it from the Gentiles for the understanding wherof observe that the Jewes at the buriall of their friends used two sorts of Ceremonies namely First some to testifie their sorrow of which in another place because the present text speaks not of these And Secondly some to augment their grief these were I. Minstrels who with their sad tunes inclined the affections of the people to mourning Now of these there were two sorts namely First some playing on pipes And Secondly others sounding Trumpets At the Funerall of Noble-men or old men they used a Trumpet at the Funerall of the common people or children they used a Pipe In this respect it is said here that Iesus when he raised Iairus daughter cast out the Ministrels II. Women there were which were hired at burials to sing for the same purpose viz. to augment their mourning and to incline the affections of the people to sorrow Now these women besides singing did likewise uâ—â— some outward significations and expressions of sorrow to move the company and more strongly to affect them Call saith the Prophet for the mourning womâ—n and send for the skilfull women Ier. 9.17 These women the Romans called Preficas quasim hoc ipsum praefectas Chiefe or skilfull Mourners Now these customes we reade no where commanded by God unto his people but were only borrowed from the practises of others Quest 4 How manifold was the use of Musick at funerals amongst the Gentiles Answ The Heathens had a four-fold use of Musick in their burials namely First Civill to honour and adorne Funerals whence also they used sometimes great pomp and did sing songs of the praises of the deceased persons as wee see in Tabitha Act. 9.39 Now this Cantus in generall was two-fold namely Encomiasticus and Threneticus Rhod. 27.26 Secondly Philosophicall to shew that when any is taken out of this miserable world there is cause of joy Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example both of the Grecians and Thracians Whence we may learn That in the death of those who are good Observ we must rejoyce rather then mourn Why must we rejoyce in the death of our good Quest 5 friends or allies First because death is better to such then life Answ Eccles 4.2 c. Secondly because death is best of all unto such as appears thus I. This world is an evill world in it selfe Gal. 1.4 and evill unto the righteous 1 Cor. 15.19 II. So long as wee are here wee are strangers from the Lord that is absent from him 2 Cor. 5.2 c. but when by death wee are dissolved we shall possesse and enjoy him Philip. 1.23 Thirdly Solaminis their next use of musick was that thereby the minds of those who mourned might be lightned and comforted because we are prone to exceed our bounds in all things whether in joy or sorrow Fourthly Idololatricus they had an Idolatrous use of Musick at their
wee preferre the godly alwayes when we can have choice that is if a man cannot have the counsell and advice of a good and godly Physitian or Lawyer he may then make use of a wicked but if both may bee had then the good is to be preferred And so of all other callings and trades if we cannot be provided of good we may make a shift with bad Fourthly wee must love others with a true heart This Christ himselfe requires of us in regard of our very enemies Matth. 5. Because this is the root of all the former particulars viz. a man will hardly live peaceably with a man except he love him a man will hardly helpe him who is in want and necessity or distresse except he love him a man will hardly make use of his neighbours helpe in his calling or helpe his neighbour in his owne except he love him And therfore it is necessary that we should love others with a true heart Fiftly to receive others into intimate friendship and familiaritie or to professe and acknowledge unto the world such or such to bee our intimate and entire friends And this is prohibited us in regard of carnall men But it will be here objected Many things Object 2 and causes and considerations require that wee should continue our former amity with such or such although they be but naturall and carnall men as for example First the consanguinity affinity and kindred that we have with them Secondly the vicinitie neighbourhood and brotherhood we have with them because they live neere us or they are of the same company or calling with us and are joyned unto us in some place or office Thirdly the offer and desire of friendship they desire our acquaintance and familiarity yea they offer many courtesies unto us and it is scandalous not to requite these kindnesses And therefore wee hope we may be intimate and entire with them although they show but little religion in their lives If these coards tie us unto them Answ or these occasions be offered of familiaritie with them then we must labour to be like Physitians because perhaps God hath called us to their acquaintance for this end that we must be a meanes to bring them to good or at least to restraine them from evill For First some justifie defend and maintain the sinnes of others at least connive and winke at them or seeme to approve or assent unto them But we must not doe any of these Secondly some are silent when their friends Object 3 sinne but we must reprove them If any heere object that their friends will be angry if they reprove them and therefore they forbear it Answer I answer they are not worthy to be pleased in this for we are therefore their friends that we may have liberty to admonish them and we must not continue familiarity with those who will not suffer us to discharge the office of friends in reprehending what is amisse Thirdly some slightly and lightly taxe the failings of their friends but quickly have done but we must continue incessantly to inculcate into their eares wholsome counsell and advice untill wee have reclaimed them from their wandring wayes Fourthly if we therefore desire by reason of some other bond to continue the bond of amity with carnall men we must thus labour to discharge the office of faithfull friends namely I. Speak reprove what we see in them amisse II. Do it candidely in love and meeknes III. But doe it plainely and evidently that hee may know what it is we taxe him for IV. Do it unweariedly continue to hammer him with our reproofes untill we have wrought him to our will V. If he will not hearken to advice counsell and reproofe then we must cast off his acquaintance and abstaine from his society at least familiarly and frequently Object 4 Concerning the third sort of unworthy companions namely hypocriticall professours it will bee objected Charitie is not suspitious 1 Cor. 13. And therefore why should I judge him to bee an hypocrite and for so judging of him reject his familiarity Answ 1 First certainly charitie does much both in judging charitably and covering carefully and hoping comfortably of others Answ 2 Secondly we must not speedily nor rashly beleeve suspitions and jealousies Answ 3 Thirdly but if it be evident that he doth but double with God then we must not preferre our privat affection before the truth for we must do nothing against the truth but for it 2 Cor. 13.8 Answ 4 Fourthly the truest charitie is to admonish and to chide him who doth evill for none loves a man so well as he who telleth him of his faults because hereby hee may bee saved and reduced from his wicked wayes but on the contrarie if wee should not counsell and advise then wee should be like those who perswade a sicke man that he is not sicke and so cause him to neglect seeking for remedie Object 5 Againe it will be objected Charitie covers a multitude of sinnes 1 Pet. 4.8 And therefore why should we shunne any mans familiarity because he hath some sinne in him Answ 1 First this position hath truly place in the godly For I. Although they sinne not 1 Iob. 3.9 to wit doe not give up themselves wholly unto sinne because the holy Spirit is their guide and governour Colâ—s 3.15 yet II. They fall often and sinne in many things yea III. They may remaine for a time in some particular sinnes either First through ignorance or Secondly through carelessenesse as David did in the matter of Bathsheba And therefore these things well weighed and considered makes charitie cover a great many of sinnes in the faithfull flocke of Christ Secondly but these sins are to be covered neither Answ 2 I. Iustificando by justifying either First the sin for that were false witnes condemned in the Ninth Commandment Nor Secondly the person sinning for that is a plaine respect of persons Nor II. Acerbi increpando by sharply reprooving the reproover or by recrimination many when they heare their friends sinne reprehended flie in the face of him that reproved him labouring to disgrace him by ripping up some sinne of his but wee must not thus cover our brethrens sinne But III. Procurando by procuring in humility and modesty pardon and a good opinion of our brother by lessening and excusing his sinne and by shewing the weaknesse of the flesh and corrupt nature in the best men Thirdly although wee must thus cover our Answ 3 brethrens sinne from the eyes of others yet wee must severely reprove it and lay it open both to the eye and understanding and eare of our brother who transgressed For I. It is a foolish yea an unchristian practise to silence our brothers sin and to forbeare to reprove it when we love him and afterwards in anger to reproach him for it and to cast it in his teeth yea II. The nature of true zeale and love is to speak when we see any thing in our
therefore ascribe unto a serpent all knowledge and worship it offering bread unto it and kissing it keeping alwaies one for that purpose alive Epiphan haeres 37. Quest 3 Are serpents in all things to be imitated Answ 1 First according to Augustine the serpent hath wisdome in bringing up her young in the making of her hole in the getting of her food in the healing of her wounds in the avoiding of things hurtfull in the foreknowledge of the change of times in the love of her fellowes And in these she is to be imitated Answ 2 Secondly but in the things following she is not to be followed namely I. Her high spirit is to be avoided And II. Her desire of revenge even when she is dying And III. Her flattery stinging when shee imbraceth And IV. Her treacherie And V. Her ingratitude stinging to death him that hath nourished her up And VI. Her poison And VII Her voracity in killing much more then shee can devoure And VIII Her generall hatred against all creatures destroying all that she can match Quest 4 How manifold is wisdome or how many kindes of wisdome are there because our Saviour bids us to be wise as serpents There is a double wisedome namely Answ First evill which is foure-fold namely I. Arrogant wisedome when men will undertake to judge of those hidden and secret mysteries which God hath reserved unto himselfe thinking themselves wise enough to render a reason of all the Lords dealings with men There is II. False craftie and lying wisedome which is diametrally opposite yea an enemy unto Christian simplicity Iohn 1 47. which must bee without fraud or guile There is III. Cruell wisedome Mortui non mordent dead men cannot bite and therefore it is good to kill Irish men never thinke a man slaine outright till his head be off and theeves never thinke themselves safe untill hee be killed whom they have robbed because if he be once murdered he cannot then accuse them whereas if such an one should live he might bring them to the gallowes Our Saviour doth not command us to be strong as Lions and Tygers but to be wise as Serpents and therefore this cruell wisedome is not allowed IV. There is a selfe confident wisedome when men hide their counsels and so craftily conceale their wicked plots that in wardly they boast and rejoyce that they shall prevaile these shall at last bee discovered and God in his appointed time will infatuate their devices Secondly good this is that wisdom which here Christ cōmands and cōmends unto us What is this good wisedome which Quest 5 we must labour for or wherein doth it consist The properties of this good Wisedome are these namely Answ First Mala intelligere to see perceive and understand evils and dangers for men must not be willingly blind but learne to foresee evils to come Secondly Malum non facere mala ignoscere Hier. s to doe evill unto none but to pardon and forgive those who offend and injure us Thirdly Suspicari to suspect evils from evill men especially those who hate us for Christ himselfe wee see would not commit himselfe unto the Iewes u Ioh. 2.24 Fourthly Tacere to keepe our owne counsel for it is lawfull to conceale some truths August A man is not bound by his owne babling to betray himselfe it being the part of a foole to utter all his mind Proverb 29.11 Fiftly Evitare to avoid perill and not to run into the Lyons mouth x 1 Mac. ◠37 It is wisedome saith Hierome s Insidias vitare to avoid the trap gins snares and traines that are laid for us Sixtly Patienter ferre to endure patiently and contentedly the evils which lie upon us Musc s Seventhly Scandalum non dare so to live that we give no offence neither to the Iew nor to the Gentile nor to the Church of God Eightly sincerè profiteri to professe Christ and religion in sincerity not in shew in truth not in hypocrisie § 2. Be simple as Doves Sect. 2 What is meant by these words Quest 1 The meaning is be innocent and harmelesse Answer thinking evill of none neither intending evill or offence unto any in thought word or deed and yet we must be wise as Serpents who have great subtilty in saving and defending themselves from harme that is every one who looks to be saved might labour for so much wisedome as may preserve him from the hurt of false Prophets How many sorts of Simplicity are there and Quest 2 what Simplicity is it which is here enjoyned Simplicity is two-fold namely First evill foolish and contrary to wisdome and is two-fold namely Answ I. Negligent when a man doth not take heed to himselfe and beware First least he should be hurt and harmed by any Or Secondly least he should be deceived by errour Ephes 4.14 Or Thirdly least he should bee seduced unto sinne as Gen. 20.5 and 2 Sam. 15.11 II. Sluggish and idle when a man doth not labour First for knowledge and understanding as Hosea 4.6 Ephesians 5.15 And hence namely from ignorance comes errours and therefore the Papists and some others perswade men to neglect hearing reading studying and the meanes of knowledge because as hee that is altogether ignorant of the true way may be perswaded to take any path and made beleeve by every man hee meets that every false path is the right so those who are ignorant of the divine truth may bee seduced and quickly led aside by any into humane errours Secondly that is called sluggish and idle simplicity when a man doth not labour to strive and wrestle against sinne and his own corruptions Object If it should bee objected that David bids us to commit our wayes unto the Lord and and therefore what need we thus strive Answ I answer it is true we must commit and commend our selves unto God but yet we must fight against sinne and our inbred corruptions and that even unto blood a Hebr. 12.4 Secondly good sincere and an enemie to deceit and fraude And this is that Simplicity which is here commended and commanded Quest 3 What is this good simplicity which we must labour for or wherein doth it consist It consists in these four things viz. Answ First in a single heart Acts 2.46 Hee therfore who desires to have this Dove-like simplicity must not have a heart and a heart but must be sincere and single hearted Secondly in a tender conscience and a feare to sinne or offend God He therefore who desires this Dove-like simplicity must be of a circumcised heart who is sensible of the least sinne and of a cowardly conscience who feares to commit the least evill For this is the best simplicity Reade these places and to this purpose imitate the persons mentioned therein Genes 39.9 and Iob. 1.1 and 2 3 Rom. 16.19 and 1 Corinth 14.20 Phil. 2.13 Thirdly in a single tongue he therefore who desires this dovelike simplicity must avoid all lying and deceitfull speeches and take heed
poore and yet substance possessions and riches are sometimes requisite ad decorum And therefore it is an errour for any to enjoyne poverty upon all and grosly false that all men are equall in a Christian Common-wealth as the Anabaptists hold Thirdly some of Christs actions were Morall Answ 3 and some admit of of a Morall application and all these are to be imitated by us As I. Christ was a Lambe without spot not tainted with any sinne at all either in action or affection Thus wee should labour to cleanse our selves from all pollutions both of the flesh and spirit 2 Corinth 7.1 II. Christ devoted himselfe wholly up unto the service of his Father yea offered up himselfe unto his Father for us So wee should labour to offer up our selves as a living and acceptable sacrifice unto God Psalme 40.7 III. Christ patiently endured the Crosse and under-went the shame Heb. 12.2 So wee should patiently beare the Crosse for Christs sake Mat. 16.24 IV. Christ after hee was dead rose againe So wee should labour to rise to new obedience V. Christ ascended into heaven after his Resurrection So wee should labour to ascend in our hearts and affections setting them upon heavenly things Colos 3.1 Philip. 3.20 VI. The life of Christ was generally holy and replenished with all vertues 1 Iohn 3.3 And herein wee should labour principally to imitate him He was meeke in this verse so should we be He was humble Philip. 2.5 so should wee be He was patient in adversity he was beneficiall and helpefull unto others hee was loving unto all he was constant in the preaching and profession of the truth hee pardoned his enemies hee prayed for his Persecutors hee was subject to his earthly parents and obedient to his heavenly Father even unto death In a word there is no vertue either Morall or Theologicall but wee have the example of it in him And therefore there is great reason that we should bee carefull to obey this his Precept and learne of him § 3. For I am humble and meeke Sect. 3 Why doth Christ propound his humility and Quest 1 meeknesse unto us First for our example because as was shewed Answ 1 before hee teacheth us by his example Hence I might observe That Christians should labour by Christs example to be meeke and humble But I passe this by entreating the Reader onely to marke what was said before Chap. 5. vers 3. and 5. Answ 2 Secondly Christ propounds his humility and meeknesse unto us to teach us his nature in teaching Observ Or that hee is a Doctor meeke and gentle for he was humble two manner of wayes viz. I. In his life and conversation And II. In his Doctrine Ne deterreamur praeconio Majestatis Gualt s Now that Christ was a gentle and meeke Doctor appeares thus He was meek First in his Doctrine which he taught The Gospel which he preached was a Proclamation of free mercy hee exhorting men to come and to buy and that without money or money-worth Esay 55.1 Hee desired but that men would feele themselves hungry and thirsty and then come unto him and he profered and promised to feed and refresh them Iohn 7.37 Secondly hee was meeke in his manner of teaching for hee besought sinners to be reconciled to their Father and his Father 2 Corinthians 5.19 Thirdly hee was meeke in the using of his Disciples and Schollers for hee laid downe his life for them and in his life had a great care of them Fourthly he was meeke in his Person for he under-went all that was laid upon him Reade Esay 53. Quest 2 How many degrees of Humility are there The degrees of Humility are many but the principall are these viz Answ First it is a great degree of Humility for a man to humble himselfe to his superiour and better It is a greater for a man to humble himselfe to his equall but the greatest of all is for a man to humble himselfe to his inferiour and unequall for this hee learnes of Christ and herein imitates him who submitted himselfe to Iohn Secondly it is a great degree of Humilitie for a man to be humble in his words It is a greater for him to bee humble in his workes but the greatest of all is for a man to be humble in heart Now in all these we imitate Christ and all these wee learne of him For he was humble in his words Psal 22.6 Hee was humble in his deeds as appeares by his washing of the Apostles feet Iohn 13. He was humble in heart as in this verse Thirdly it is a high degree of humility when we repute our selves to be as we are or no better then we are but is a much more high degree to repute our selves to be such as wee should be if the Lord should leave us unto our selves Fourthly it is a great degree of Humility for a man to be humbled for the evils and sinnes which he hath committed it is a greater for him to bee humbled for the good workes and duties omitted But the greatest degree of all is for a man to bee humbled for the perturbations distractions coldnesse and infirmities which attend upon him and molest him in the performance of good actions Fiftly it is a very high degree of Humility when a man is humbled for his defects weaknesses and wants in spirituall things it is a much higher degree to bee humbled for an abundance of vertues and a great measure of grace as a tree who stoops the lower the fuller and better loaden with fruit it is But the highest degree of Humility is when a man humbles himselfe according to the example of Christ Iohn 13 14 15. that is although eminent and great both in place and vertue yet he thinkes no office of love too base or meane to doe for the least Christian though never so much inferiour to him § 4. For my yoke is easie Sect. 4 How many sorts of yokes are there Quest 1 First there is Iugum Sathanae peccati The Answ 1 yoke of Sathan and sinne this is a heavie yoke and unto this all men are subject untill they come unto Christ and take his light yoke upon them Luke 11.22 and 2 Timoth. 2.26 Secondly there is Iugum hominis the yoke of Answ 2 man and this is two-fold to wit I. Pharisaicall which was contrary to the Gospel And this Christ promiseth verse 28. to take off from all those who feeling themselves burdened therewith would come unto him For there is an Antithesis betweene the yoke of the Gospel and the Pharisaicall yoke of Traditions II. Papisticall which is contrary to Christian liberty and consists in Ceremonies and Traditions whereof there are three sorts namely First Mala illata things which are simply evil and yet brought into the Church as Invocation of Saints and adoration of the Eucharisticall bread Secondly Adiaphora corrupta things which being indifferent in themselves are corrupted by them and so corrupted imposed upon the Church as
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
lest we fall into the irefull hands of God Heb. 30.31 for then we shall either be punished with temporall or eternall torments § 2. Cut it off pluck it out and cast it from thee Sect. 2 Is the body to be dismembred No Nâ—â— mutilarâ—lum corpus sed fraenandus usus Quest 1 sâ—â—sâ—â—â— Calvin s Non praecipit damna corporis Hilar. s Non de membrorum compage disturbandâ Chrysostome s Quest 2 Why may not the body be dismembred and mutilated Answ 1 First because the members of the body want the sense of sin Potes cogere manum ut pecâ—et manus te cogere non potest Hilar. s Thou maist constrain thy hand and force it to sin but thy hand cannot compell thee unto evill Answ 2 Secondly Otiosum damnum corporis relictâ voluntate concupiscentiae Hilar. It is to no purpose to cut off an hand and pluck an eye out of the body so long as lust and concupiscence remain in the soul Answ 3 Thirdly Quia crimen non carnis sed voluntatis non oculus sed per oculum animus intuetur Chrysost s Because the fault when a man sins is in the will not in the flesh and it is not the eye that lustfully looks upon beauty but the minde by the eye And therefore unwarrantable was the practise of Leo the first who cut off his hand because by the kisse of a Matron he was inflamed and kindled unto lust Sabel 5.6 Sect. 3 § 3. For it is better for a man to enter into Heaven having but one hand foot or eye c. Quest Shall any be lame in Heaven Answ 1 First certain it is that there shall be no deformity in Heaven neither shall there be any wounds or lamenesse there Answ 2 Secondly some say that our Saviour speaks of the losse of these members in this life but it is here said It is better to enter into life not to remain or abide in life having but one hand c. And Mark 9.43 45 47. it is called the kingdom of Heaven and in both places is diametrally opposed to Hell Answ 3 Thirdly some say that our Saviour speaks comparatively as if he should say put case that thou shouldest be deprived of thy eye for ever yet it were better to have one in Heaven than two in Hell Answ 4 Fourthly we may safely and certainly answer that the speech is figurative and therefore the letter thereof is not too strictly to be pressed or urged Sect. 4 § 4. Than having two to be cast into hell fire Observ 1 We may learn hence that it is necessary that we be separated either from God or from sin or that either the sin or sinner must necessarily perish either sin must be cast off or the sinner must be cast into hell fire 1 Tim. 2.19 Mat. 7.23 Rev. 2.5 yea it is an excellent sign of a Saint and sanctified man to be totally separated from sin and the occasions thereof Object Against this it will be objected If this be a mark of a holy man then none are holy for these things can none do viz. separate themselves from sin and the occasions thereof Answ Although of our selves we cannot yet by Gods assistance we may and that two manner of waies namely First by a sincere purpose of heart Acts 11.33 Rom. 7.17 20. And Secondly by an increase of grace for thereby we shall be taught and enabled I. To sin more seldome every day than other And II. To check and reclaim our selves sooner from sin than formerly And III. To lament bewail and be more sorry for our sins and more condemn our selves for our iniquities than heretofore And IV. To love sinne lesse but hate it more then hitherto we have done And V. To love good things and godly duties better every day then other Why is this place so expresly thrice repeated Quest 1 that is both Mat. 5.29 30. and 18.8 9. and Mark 9.43 45 47 First it is repeated for the certainty of the Doctrine Answ 1 Observ 2 or to teach us That the condemnation of the wicked is most certain or That sinners shall certainly be cast into hell Mat. 5.18 and 24.35 Psalm 19.17 and 1 Cor. 6.9 Gal. 6.7 Psal 11.6 Rom. 2.8 12. How further doth it appear that sinners shall Quest 2 certainly perish First because Tophet was prepared for such Answ 1 as Heaven was prepared for the righteous and therefore the one is not more sure of Heaven than the other is of Hell reade Esa 30.33 Prov. 16.4 Rom. 9.22 23. Secondly it appears evidently that the wicked Answ 2 shall perish thus The Lord can as well cease to be as not to be just but he should not be just if he should not punish the wicked and make a difference between them and the righteous and therefore they shall never go unpunished 2 Thes 1.6 7. And therefore sinners must not delude themselves and think that they may sin and live for they must either leave their sins or lose life everlasting they must either turn from their iniquities or submit themselves to hell fire and everlasting death Must all adulterers and drunkards and sweaters Quest 3 and the like be cast into hell Certainly all such shall except they repent Answ for true Repentance onely approves Faith to be true Secondly this place is thrice expresly repeated Observ 3 for our instruction to teach us That the repetition and recapitulation of Answ 3 those things which are taught is commodious and profitable 2 Pet. 1.12 and 3.1 And that I. Because many often are not present when things are first taught and delivered And therefore a short recapitulation of those things can neither be displeasing to those who have heard them nor unprofitable unto those who heard them not II. Because many often are present which attend not and therefore a brief repetition will sharpen and quicken their attention We must sow and water if we desire that our labours may be profitable III. It is evident that repetition of what hath been formerly preached is very profitable because it is very hard for us 1 To understand divine Truths And 2 To beleeve all saving Truths And 3 To love all holy duties and things which are taught unto us And 4 To remember those things which are delivered and taught And 5 Seriously to mark and observe them Now it is necessary that all these should be done and therefore a brief rehearsal of what was formerly more amply delivered must needs be profitable unto all who desire to be understanding and good hearers IV. A short repetition is yet further profitable in a threefold regard namely First in regard of our selves for the hearing of that twice which nearly concerns us doth imprint it deeper and fixe it the surer in our hearts Secondly in regard of our judgment and understanding for those things which we understand not at all or not right or not sufficiently at the first hearing we shall understand the better by a second
Religion belongeth onely unto the Church that is to the chief Pastors and Bishops only of the Church He argues thus If all controversies be to be decided by the Church and referred unto the Church then it will follow that the Church is the Iudge of all controversies But the Antecedent is true that all controversies are to be decided by the Church and are referred unto the Church Therefore also the Consequent That the Church is the Iudge of all controversies Now he proves the Antecedent from these words Tell the Church and if hee will not hear the Church c. Therefore the Bishops and chief Pastors must expound the doubts in Scripture Bellarm. lib. 3. de Script Cap. 3 arguâ—s thus Our Saviour speaks here of private injuries but the place is to be understood also of publike injuries such as Schisme and Heresie are Now by this word Church is not meant the whole body of the faithfull but only the Pastors and Bishops and theâ—efore Heretikes and Schismaticks are not to be referred or turned over to the Congregation of the faithfull to judge and censure but to the Prelates of the Church because as a man hears and speaks by his head so the Church doth by her Prelates and consequently from the judgement of the Pastors there is no appeale their sentence and determination being the last and utmost judgement Answ 1 First Hunnius in eodem Colloquio Ratisbonensi did rightly distinguish this word Iudge for there is a double Iudge namely I. A Iudge who hath absolute authority of judging now if the Argument understand Iudge in this sense wee deny the Consequent for although it be certain that all controversies which arise amongst Christians may bee referred unto the Church that they may have her judgement yet it is most false that the Church is a Iudge which is absolute from all Law and may pronounce after her own will and so in effect be the chief and principall Iudge that is the very Rule of Religion and controversies II. There is a Iudge whose power is limited and restrained unto the Law and if the Argument speak of this Judge wee have nothing to say against it for wee deny not but that some yea all controversies may bee referred unto the Church to be examined and judged Answ 2 Secondly wee deny that the last and utmost judgement of controversies belong unto the Church her judgement being only Ministeriall Thirdly we must give care to the Church but Answ 3 with a double condition namely I. Wee must be sure that it be the Church of God as our Saviour himselfe expoundeth it ver 20. Where two or three are gathered together in my name c. So that every Congregation is not the Church but that which is assembled in the name and authority of Christ And therefore it is necessary that we know that Church which wee hear to be the Church of Christ and that by the Scriptures for otherwise wee cannot know the true Church but by the word except it be the true Church we ought not to hear it at all II. Wee must not hear the Church although it be a true Church contrary to the Scriptures but only so long as shee teacheth the doctrine of Christ for otherwise an Angel from heaven is not to be heard Gal. 1.8 If the Pastors Prelates and Presidents of the Church shal prescribe those things which are approved or prescribed by Christ wee must hear them otherwise not for there have been many Bishops and Councels which have refuted â—iver Heretiks and yet have erred themselvs in many other things Wherefore the Church is not simply to bee heard in whatsoever she saith or teacheth or to be beleeved and obeyed in all her decrees opinions tenents and commands but only then when shee speaketh and teacheth the truth of Christ For we are not to beleeve or credit the Church but for Christ and his words sake I find this answer given by Dr. Willet Synops 46. initio Whitak de sacra Script pag 31.7 Fourthly if the judgement of the Pastors and Answ 4 Bishops in a Councell bee the last and utmost judgement then not the Popes judgement only which the most of the Iesuits labour for Fifthly our Saviour speaks not here of the Answ 5 chief Iudge of all controversies or of the chiefe Interpreter of Scripture but only of brotherly correction and admonition which wâ—o contemnes are referred to the Church and if they will not heare the Church thâ—y are to be excommunicated For the interpretation of Sâ—ripture dependeth not upon the will and fantasie of the Pope Cardinals or Popish Councâ—ls but must be tried by the Scripturâ—s themselvs Now the reason why wee deny that the Evangelist speaks here of the supream Iudge or Rule of controversiâ—s is because that which is meant and understood in this place to bee told to the Church doth belong unto all Churches viz. of Constantinople Ierusalem Smyrna Rome and the rest not unto all together but every one severally Now the Papists themselvs do not contend that every particular Church is the rule of all controversies Now that the place is to be understood of brotherly admonition and reproof appears thus namely I. Because the speech is of private offences between brethren as is plain from verse 15. If thy brother shall sinne against thee But private offences injuries and jars are not to be referred either to a Nationall or Generall Councell but unto the Ecclesiasticall society or jurisdiction of every place by whom the reasons on both sides may be weighed and known and judgement accordingly pronounced II. Because this is the first degree of publike or Ecclesiasticall judgment for the former degrees here named by our Saviour verse 15 16. are private to wit when the wronged Brother doth privatly alone admonish him that did the wrong or before some few Witnesses But it was scarsly ever heard of or at least done that either private offences or even publike and those which belong unto the Church should presently at the very first be referred unto the Church universall scattered through the whole world III. Because our Saviour speaks here of Excommunication as some are of opinion let him be as a Heathen c. But Excommunication and every kinde of Ecclesiasticall censure doth belong also to every particular Church Concil Nicen can 5. And therefore in this place by Church are to be undeâ—stood the Jurisdictions of particular Churches and not such a Judge as is absolute free and exâ—mpt from all Law having his own will onely for a rule I conclude this Objection with a double Argument If every Church which who so hears not be Argu. 2 to be accounted for a Heathen man or publican be the absolute Judge of all Controversies then it will follow that every particular Church is the absolute Judge of all Controversies but the consequent is absurâ—ly false therefore also the antecedent Cham. t. 1. p. 26. Argu. 3 An obstinate sinner must be referred to
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
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
Wherein did the Monkes of old differ from the recent and present Popish Monkes Quest First the ancient Monkes lived solitarily out Answ 1 of meere necessitie that thereby they might be the safer and more secure from the rage of Persecutors But Popish Monkes live cloistered up not in woods and caves but in faire and rich Abbies not for feare of persecution but of paines not out of necessitie but out of sloath and idlenesse Secondly the ancient Monkes were not compelled Answ 2 to give all they had to the poore but the Popish Monkes must vow poverty although their Abbies be rich and well furnished both with riches revenues and provision Answ 3 Thirdly the ancient Monkes were not tied to any certaine rule nor to a Monasticall life by any solemne and perpetuall vow but might have changed that sort of life if they could conveniently and commodiously have lived otherwise But the Popish Monkes are tied to certaine orders and rules taking an oath for the observing of them and making divers solemne and perpetuall Monasticall vowes Answ 4 Fourthly the encient Monkes were Laicks but the present Popish Monkes are of the Clergie if without abuse of the word I may terme them so Answ 5 Fifthly the ancient Monkes did ascribe no merits to their manner of living but to the Popish Monasticall life they attribute the merit of condignity Answ 6 Sixthly the Monasteries of the ancient Monks for the most part were publike Schooles that is common places for learning and teaching But the Popish Monasteries for the most part are places of Gluttony Drunkennesse Idlenesse and all manner of filthinesse If the studious Reader would see the lives and manners of the present Monkes and how they differ from those of old time let him reade Alsted fol. 344. 345. Verse 10 11. VERS 10 11. And hee called the multitude and said unto them Heare and understand Not that which goeth into the mouth defileth the man but that which commeth out of the mouth that defileth the man Quest 1 What was the occasion of Christs speaking these words unto the multitude Argum. The occasion was this The Pharisees â—ame the Apostles because they eate with unwashen hands contrary to the Tradition of the Elders verse 2. Christ hereunto gives a double answer viz. First he answers to the Scribes and Pharisees that by their Traditions they have violated the Commandements of God verse 3. Secondly he answers to the multitude in this verse that it is not that which goeth into the mouth which defiles the man but that which commeth out c. Quest 2 How many things are considerable and observable in these words Two things to wit Answ First Invitatio Turbae Christs inviting of the multitude wherein are two particulars viz. I. Quos vocat whom hee calleth the multitude II. Ad quid vocat why hee doth call them namely First Vt audiant that they may heare Secondly Vt intelligant that they may understand Secondly Concio his Sermon wherein are these two parts namely I. Pars negativa the negative part in these words those things which goe into the mouth defile not the man II. Pars affirmativa the affirmative part in these words those things which come out of the mouth defile the man First Quos vocat whom doth Christ here call The multitude What may be observed from these words Tum Quest 3 vocavit turbam then hee called the multitude First From Tum then wee might observe Answ 1 two things namely I. That Christ doth not teach them untill first hee had confuted the adversaries of the truth And II. They being once confuted then by and by hee teacheth and instructeth them Secondly from vocavit hee called we might Answ 2 learne two things to wit I. That hee doth not answer being asked by them but hee calleth them who desired no such thing that they might learne the truth that is the multitude did not first come unto Christ desiring to be informed by him and then hee taught them but without their suing unto him hee invites them to come that they might learne II. That hee calleth the multitude that is all that so the truth may be made manifest unto all and his Apostles freed and quit by all from that aspersion which was cast upon them by the Scribes and Pharisees Thirdly from Turbam the multitude wee Answ 3 may note that Christ sleighting or passing by the proud conceited Pharisees taught the common people Or that Christ rather chose to teach them who were contemned and despised in the world Reade Matt. 11.25 and 1 Cor. 1.26 Secondly Ad quid vocat why doth Christ call the multitude that they may heare where wee see that something is required on their part namely to heare to teach us That if wee desire to know and understand Observ 1 our Masters will wee must use the meanes of hearing Deut. 4.1 and 5.1 and 6.3 For First preaching is the meanes to reconcile people unto God and to bring them by grace unto glory as appeares from 2 Cor. 5.19 20. and 1 Cor. 1.18.21 Rom. 11.6 And therefore this worke is strictly required at the Ministers hands Secondly on peoples behalfe hearing is the meanes to bring them unto knowledge grace faith and Christ Rom. 10.14.17 And therefore as Pastors are commanded to preach so are people to heare and as the one doth not performe his Masters will except hee be diligent and carefull in preaching so neither the other except hee be attentive and industrious in hearing Who are here blame-worthy and faulty Quest 4 First those who neglect hearing for every Answ 1 trifle and triviall occasion Secondly those who are wearie with hearing Answ 2 wishing stil that the Sermon were done Certainly both these are faulty and no wonder if such profit not by that which they doe heare Thirdly those are here guilty who forbid people to heare Our blessed Saviour saith My sheepe heare my voice Iohn 10. But the Popish Priests will neither preach the truth themselves unto their people nor permit those to come who would heare us Matth. 23 13. but directly prohibite them to come to our Church and preaching Here it is worth observing That the Popish Priests doe not forbid their people to keepe our holy daies or to observe our Faires or to come to our Playes Pastimes and Recreations yea they doe not forbid them to marry with us What then only they are forbidden to bee present with us in holy duties and the exercises of Religion namely I. They must not come to our Prayers II. They must not come to our Sermons III. They must not come to our Sacraments And why not Is it because wee herein are erronious No that is not the reason for they themselves say that our Common-prayers are drawne from their Missale and they will confesse that wee often preach the truth and yet they must neither associate us in these prayers nor this preaching What is the cause then that they may bee familiar and associate
themselves with us and yet must not joyne with us in holy duties Certainely the reason is because the devill knowes that this Sunne of the Gospel burnes and that the preaching of the word workes strongly both upon the affections and judgement and therefore hee prohibits all his servants to approach thereunto and perswades them to avoid our prayers and flie our preaching Thirdly Christ calleth the multitude Vt intelligant that they may understand they must not heare for a forme but they must so heare as that they may know and understand what they hear Observ 2 Whence wee learne That wee must prepare our understanding in the hearing of the word of God Or when wee heare wee must labour to understand what wee heare Colos 1.9 and 2.2 Deut. 4 6. Ignorance is the cause both of errours and disobedience whence it is said They rebelled because they knew not my Lawes Psalme 95. and yee erre not knowing the Scriptures Quest 5 Who are here worthy of reproofe and blame Answ The Papists and that for a three-fold cause namely First because they praise Ignorance saying To know nothing is to know all things Hosius Rhemist s 1 Corinth 14. And therefore no wonder if they erre Secondly because they teach an implicite faith that is to beleeve whatsoever the Church beleeves yea if they did not teach this then none would beleeve nor obey their religion who would beleeve them if it were not for this implicite faith who would adore a peece of bread or a stocke or their foolish and ridiculous relikes who would pray to Thomas Becket who would feare Purgatory who would buy their Indulgences at so deare a rate if it were not for this doctrine They say Ignorance is the mother of devotion or rather of rebellion and superstition And hence it is that the Turkes Alcoran forbids all disputations concerning Religion that so the errours thereof may not be knowne and discerned But Thirdly the Papists in some kind are worse then the Turkes for the Alcoran doth forbid disputations concerning Religion but it doth not forbid any to reade it or the lawes contained therein But the Papists forbid men to reade the Scriptures and Law of God although they confesse that they are the true rules of right living and the divine word of God Doctor Staâ—dish bad take away the damnable Bibles Molanus faith Salubritèr arcentur a lectione Scriptur arum It is for their good meaning the Laitie to be debarred and hindred from reading the Scripture in a knowne tongue An Italian Bishop said to Espencaeus Nostri deâ—errentur à studio Scripturarum ne fiant haeretici Wee forbid and fright our people from reading the Scripture lest thereby they should become Heretikes Vide Reynold pag. 41. Thus they But the Apostles contrarily exhort us To let the word dwell plenteously in us Col. 3.16 because it is the best weapon against Sathan Ephes 6.12 yea the fountaine of life and the food of the soule yea the holy Fathers were of this mind also Cognitio non sufficientèr sed abundanter Hier. s Colos 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys s Col. 3.16 Yea the same Father exhorts men to prepare Bibles at least the New Testament and to invite their neighbours also to reade the Scriptures Chrys hom 9. s Colos And therefore as Ex ungue konem so by this one particular wee may see how these children resemble these Fathers and how unlike they are to them notwithstanding all their bold brags and audacious boasts Quest 6 What is here required of us Answ 1 First in generall wee must so reade and hear that wee may understand what wee reade and heare Secondly more particularly these things are Answ 2 required of us to wit I. Wee must listen unto all that from God is spoken unto us wee must ruminate and ponder all wee heare in our hearts yea wee must apply it unto our hearts and measure our consciences by it II. Wee must lay up carefully what we heare and never suffer it to slip out of our memories III. Wee must labour daily for a more ample measure of knowledge that our understanding may be such that wee may have the body of divinity within us and be able to render a reason of our faith to every one that shall demand it Fourthly the negatiae part of our Saviours Sermon to the multitude is this that those things which goe into the mouth defile not the man What things goe into the mouth Answ 3 First poisoned and infected aire Answ 1 Secondly Pestiferous and obnoxious meat Answ 2 And Thirdly many impure things which doe Answ 3 both pollute and destroy the body And therefore wee must observe that our Saviour speakes not here de Corpere but de homine not of the body but of the Man that is the mind and Spirit Wherefore wee must distinguish of pollution which is either I. Corporall and this is the pollution of the Body Or II. Spirituall which is of the heart and conscience and this is the pollution of the Man Answ 4 Fourthly the meaning therefore of these words That which goeth into the mouth defileth not the man is this That meat is nothing at all unto holinesse Hence then we may learne Observ 3 That in the moderate use of Meate their is nei-neither religion nor irreligion neither purity nor impurity Reade these remarkable places 14.17 and 1 Corinth 8.8 and 10.27 and Colos 2.16.20 and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devills to forbid some meats as unholy because as no meat can make us the holier so none can make us more unholy to the pure all things being pure Titus 1.15 And therefore wee are exhorted to labour that our hearts may be established with grace and not with meats which profit nothing Hebr. 13.9 Quest 8 Who are here faultie Answ The Papists who make a difference of meats eating some upon their fasting dayes as Pure and abstaining from some as polluted that is when they fast they Eate some sorts of meat and think themselves not polluted by them and abstaine from some other sorts as unholy or of that nature that they should be polluted if they let them enter into their mouthes This Tenet being so diametrally opposite to this Truth of Christs I will treat something amply of their Fasts Quest 9 How many things are to bee considered in a Fast Answ I answer that in a Fast many things are to bee considered and observed namely First the law or Precept which is either I. Generall to wit as it was commanded and enjoyned by God both First in the Old Testament as in divers places of Leviticus and Numbers and Ioell 1. and 2. Secondly in the New Testament as Matth. 11.18 and 17.19 and 1 Cor. 7.5 and 9.27 and 2 Cor. 11.27 Acts 13.2.3 and 14.23 O II. The Law of fasting is more particular wherin these foure circumstances are included viz. Quantity quality Dayes and houres which Circumstances are not