should more humble us then our faire plumes pride us the conscience of our sins should trouble us and deject us not so much for feare of the anger of God as through griefe of the offence committed against him Answ 5 Fiftly we are Christians and therefore out duty is to esteeme all as brethren in Christ and in that regard equall as sonnes of one Father and not to exalt our selves above any Answ 6 Sixtly because pride is from the Divell this being his sinne which threw him from heaven into hell and therefore when men strive for priority precedency and the like they do imitate the Divell not Christ Quest 2 It may yet again be demanded Is all humility good or acceptable and approved by Christ Answ I answer there is a two fold humility first Civill secondly Spirituall First there is a Civil humility and this is threefold First Vulpina a Fox-like humility when men seeme humble that they may the better draw others into their net this was in Absolon towards the people that so he might steale away their hearts this was likewise in Ioab towards Amasa but is odious unto God in whom-soever it is Secondly Asinina there is an Asse-like humilitie atising from stoliditie pusillanimitie or cowardlinesse because a man is faint-hearted therefore he cannot raise up himselfe as others doe for the most part we see that He that wants a heart is dejected He that abounds in heart is proud Now this humilitie is not praise-worthy neither nor pleasing unto God that arises onely from the faintnesse of the heart the want or defect of the spirits or the cowardlinesse of the disposition Thirdly Columbina there is a Dove-like humilitie which is in him who neither is ignorant of himselfe nor of his place nor of his parts nor of his right neither seekes them that is although hee bee endued with many rare parts farre above many others and â—n eminent place yet vaunteth not himselfe is not puffed up doth not behave himselfe unseemly seeketh not his owne is not easily provoked p 1 Cor. 13.4.5 This humilitie is pleasing unto God when found in the way of religion but although a rare morall vertue yet not acceptable if not accompanied with saving grace Secondly there is a Spirituall humilitie and this is best of all viz. when a man comparing himselfe with God or with Christ doth abhorre himselfe as vile considering that hee is but earth as Iob layes his finger upon his mouth and dares not speake unto the Lord because hee is but dust and ashes q Iob. 39.37 But here observe two things First men doe easily confesse that they are inferiour to God and Christ in generall but yet in the meane time cease not to rejoyce in themselues as the proud Pharisee that justified himselfe unto God r Luke 18.11 Secondly observe that true spirituall humilitie consists in this in ascribing all good things wholly unto God a Ier 9.23.24 Iob. 42.2 that although formerly wee have thought our selves more worthy than others more holy than others much better than others yet now wee see the hollownesse vacuitie and vanitie of our owne hearts how that in us that is in our flesh dwells no manner of thing that is good b Rom. 7.18 wee not being able of our selves to thinke a good thought c 2 Cor. 3.5 yea whatsoever grace is bestowed upon us comes from the meere favour and good will of God according to that of the Apostle Christ is made unto us Wisedome Righteousnesse Sanctification and Redemption that he which glorieth might glorie in the Lord d 1 Cor. 1.30.31 § 3. He shall baptize you with the holy Ghost and Sect. 3 with fire That which Saint Iohn meanes figuratively the Abysseni take literally when they baptize their children they power water upon them and marke them with an hot Iron as we doe our lambes The Papists object this verse for the proofe of Purgatorie because this baptisme of fire Obiect whereof mention is made in this verse is Purgatorie fire I answer first the consequence is false viz. Answ 1 mention is made of the Baptisme of fire therefore there is a purgatorie fire for this is a ridiculous conclusion Answ 2 Secondly Saint Matthew hath nothing at all which can be justly applyed unto Purgatorie fire Answ 3 Thirdly we retort upon the Monkes the Argument thus If the Baptisme of Fire be Purgatorie fire as the Monkes say and Christ onely baptized with the baptisme of fire as the Scripture here sayth then it will follow that we are purged onely by Christ and that Christ onely is our Purgatorie yea Christ I say who hath vouchsafed in these last dayes to take the Fan of his Word in his hand that he might purge the floore of his church will divide the pure doctrine of his truth from the corrupt errours of men and will burne the chaffe of Purgatory Pardons and the like corruptions of the church of Rome with unquenchable fire h Sadeel f. 262. Vers 12 VERS 12 Which hath his Fan in his hand and will make cleane his floore and gather his Wheat into his garner but will burne up the chaffe with unquenchable fire Sect. 1 § 1. This verse is like unto a Cornu copia unto the Papists serving them at many assayes as we may perceive by the many severall erroneous tenents which they build upon it Obiect 1 First they object this place for the proofe of Purgatorie thus by the Floore is meant Purgatorie and by the Garner Paradise therefore it is plaine that there is a Purgatorie I answer Saint Iohn preacheth of repentance and the purging away of sinne in this life Answ as the Ancients doe interpret the Floore of the church in this life wherein there is both chaffe and wheate i Chemnitius but of the true signification and exposition of this verse by and by Obiect 2 Secondly the Papists object this place to prove that wicked men are true members of the church of Christ the church here is compared to a Barne Floore where there is both chaffe and corne therefore wicked men are members of Christs church Wee answere here first to the thing then to the place objected First we answer to the matter or substance Answ 1 of the objection whether and how wicked men are members of the church by this distinction wee distinguish betweene the true church of Christ but internall and invisible which consists onely of the elect and true believers and the true church of Christ but externall and visible which hath many reprobates admixed with it Now the internall and invisible church is the church of Christ in regard of the true faith which the citizens are endued withall and the externall and visible church is the true church of Christ in regard of the profession of true religion maintained therein Answ 2 Secondly wee answer to the place objected thus By the church which is here compared to a Barne Floore is understood the
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.
not dangerous to be read there are depths where an Elephant may swimme and shallow places where a Lambe may wade over yea all necessary truths are plainely expressed Answ 3 Thirdly let it bee granted that they are hard and dangerous to him that throughly understands them not yet they must not therfore be taken away because they are necessary darts yea the principall darte against Sathan Yea why doth the Church of Rome thus prohihite the Scriptures because they are dangerous that is because there is indeede great feare and danger that the reading of this divine truth will detect and lay open the Popish errours which they cannot endure should be disclosed Answ 4 Fourthly I answer to the question propounded they are enemies or at least not friends unto this weapons of the word that spend time unwillingly in the reading and hearing of it that can spend three houres in the hearing of a Comedy with more delight then one in the hearing of a Sermon or in reading the Scriptures not because a play is better but for one of these causes either First because thine eyes are blind and understanding so obscure that thou canst not understand or perceive those spirituall truths which are specified in the Scripture o 1 Cor. 2 14. Or secondly because although thou understandest what thou hearest and readest yet thou lovest the world better then God thy body better then thy soule and thy pleasure more then thy eternall blisse Or thirdly this is because thou canst not brooke or endure the reproofes of the word of God it doth not praise thee but blame thee and therefore thou hatest it as Ahab did Michaiâ—h But thou must consider that if thou wouldest not sinne the Minister would not reprehend thee for sinne and if thou wouldst abound in good workes hee would praise thee In the meane rime he must take care of thee and not bee wanting in reproofes untill thou bee reformed because that is the profitable balme to cure thy sick soule And therefore heare reade learne and obey the word yea labour that thou mayest be rich in the knowledge thereof p Colos 3.16 that so thou mayest be made wise unto salvation and surely armed against all the fiery darts of Sathan § 2. Man lives not by bread alone Sathan Sect. 2 enquires here whether Christ be the Son of God or not Quest why then doth Christ answer concerning men Man lives not by bread alone First that he might shew that he was a man Answ 1 and obliged to humane obedience obedientia ejus obedientia hominis q Chrysost the obedience of Christ was the obedience of man Secondly that hee might teach us that his Answ 2 answer doth belong unto us for first if hee had changed the stones into bread what had that beene to us Or secondly if hee had said that he being God had no neede of bread neither had this belonged at all unto us But thirdly when he answers what man must doe he doth thereby propound an institution or instruction for us § 3. But by every word that proceedeth out of Sect. 3 the mouth of God that is by any thing that God in his good pleasure wils to be our foode or by any thing else besides bread whatsoever God shall thinke good Hence observe two things First things in Obser 1 respect of being must have dependance on the will of God or on themselves or one some other I. if they depend upon themselves for their beeing they are Gods II. if they depend on any other thing without and besides God that thing then is God also these two being absurd and neare blasphemy it remaines III. that all things and acts in the world as acts considered have their being by a dependance upon God as on the highest cause Secondly observe God is not tyed to the second Obser 2 ordinary causes but hee can doe that without them which hee can doe with them as appeares in these particulars First God sometimes works without meanes at all as in the first creation of the Chaos and in Christs healing many diseases Secondly God sometimes workes with ordinary but those weake and insufficient meanes in the order of nature thus Asa beleeves that it is nothing with God to helpe whether with many or with them that have no power r 2 Chro. 14.11 yea examples we have hereof in the booke of God as when the figges healed Hezekiahs sore Å¿ 2 King 20.7 when Iacobs rods made the sheepe bring forth party-coloured lambes Gen. 30.37.38 when the wind brought quailes Exod. 16.30 c. when Gideons 300. souldiers got the victory t Iudg. 7.22 and Ionathan and his man 1 Sam. 14.6 when Elijah went in the strength of hâ—s meat forty dayes u 1 King 19. â— All these were wrought by ordinary meanes but the meanes in themselves were altogether ineffectuall for the effecting of such great workes as these were Thirdly God sometimes workes by meanes altogether unusuall and unwonted such as was Manna in the Desart so without the Sunne he caused light to shine forth either out of the whole Chaos or els out of the element of fire at the first creation so without raine at the same time the earth was fruitfull And thus with the noyse of Rammes-bornes the walles of Iericho fell downe Fourthly God sometimes workes with quite contrary meanes as Christ healed the blind mans eyes with clay and spittle a Ioh. 9.6.7 and Ionas is saved by being in the whales belly b Iona. 2.10 Vers 5 VERS 5. Then the devill taketh him up into the holy city and setteth him on a pinnacle of the Temple Sect. 1 § 1. Then the devill taketh him up It is questioned here Quest how the devill tooke him up whether it were first truly or in a vision or secondly visibly or invisibly or thirdly violently or willingly and Musculus thinkes that these things are not curiously to be enquired or searched out yet I hope we may safely answer Answ 1 First that the devill tooke up Christ really and truely for what neede we deny this seeing the affirmation thereof is not contrary to the analogy of faith yea to deny it were to change the truth of the Scriptures into figures as did Origen in times past and the Anabaptists at this day Answ 2 Secondly if it bee objected how could the devill take up Christ invisibly Chrysostom oper imperf answers that it was easie for him to doe it by the power of Christ for if Habakkuck could be transported from Iudea into Babylon and seene of none then why not Christ Answ 3 Thirdly there is no question but this was done willingly for it was not in the devils power to draw him against his will Cum audis ductum ne cogita potentiam Sathana sed patientiam Christi in Domino non infirmitas sed patientia in Sathana non virtus sed superbia c Chrysost oper imperf s when thou hearest that Christ was
Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine
for the Direction of our life and that in these foure regards First it shewes us our errours All things that are reproved are made manifest by the light and whatsoever doth make manifest is light e Ephes 5.13 This light is regula sui obliqui the rule of truth and falshood in the night wee erre and misse our way but the day light shewes us our errours and therefore wicked men hate the light they therefore that know not themselves to bee sinners and sinfull creatures are not enlightned with this light for it shewes our sinnes and errours unto us Secondly this light doth enlighten the aire or dispose the meanes of knowledge both externall and internall that is thereby wee are inabled to reape benefite by the meanes to obey those things which we know God by Christ giving unto us both the will and the deed f Phil. 2.13 And therefore those that receive no benefite at all by the Ministerie of the Word neither obey God are not Christs Thirdly this light expelles darknesse as a candle doth presently enlighten the most darke room therefore those that yet remaine in the shadow of death partake not Christ those that bring forth no other fruit than the workes of darknesse and sinne doe not as yet enjoy this light Fourthly this light directs our steppes in the wayes of God unto that which is good he is our Way Light and Life g Ioh. 1.4 Ambulare vis Ego via Falli non vis Ego veritas Mâ—ri non vis Ego vita h Aug. s Ioh. 14.6 Wouldst thou walk I am saith Christ the way Wouldst thou not be deceived in thy walking I am the truth Wouldst thou not dye I am the life Thus Christ is our chiefest light without which we erre and by whom we may know how to moderate and direct our lives according to the will of God And therefore those that desire to obey God aright let them heare Christ let them come unto the light and let them learne the word other teachers may lead us aside but the word is a certaine guide and they doe well that attend thereunto i 2 Pet. 1.20 Thirdly this light and bright Sunne cleares the heavens and comforts the conscience the Sunne comforts all creatures in a manner and Christ is comfortable unto all his children the message of the rising of this bright morning Starre was newes of great joy k Luke 2.10 When Christ comes unto Zacheus he rejoyceth l Luke 19.6 when this light shined in Samaria there was great joy in that Citie m Acts 8.8 when the Eunuch was made partaker of Christ hee goes home rejoycing n Acts 8.39 When the Keeper of the prison was converted unto Christ he rejoyced exceedingly o Acts 16.34 Doe all rejoyce that are made partakers of Quest 5 Christ They doe Answ except onely those that are as yet infirme and weake that is First those that are not as yet sure of it Children have life long before they are apprehensive of it and the babes of Christ are made partakers of him before they certainly know it Secondly those that have weake eyes doe not rejoyce in the light of the Sunne so those whose affections are yet captivated with the love of sinne Iohn 3.19 or the love of the world 1. Iohn 2.15 doe not rejoyce in this light And therefore those who thinke they enjoy Christ and yet doe not rejoyce in the fruition of him must know that the reason is because either they love some sinne or the world too much Fourthly this light is profitable for us unto eternall life this is the end of all The Sunne renewes the earth after winter is past so after the winter of this life this light will renue our dayes by making us partakers of life everlasting And therefore whosoever are destitute of light are destitute of life whosoever are without Christ are without salvation Who are without Christ Quest 6 First Heathens and Infidels who are Answ 1 extra Ecclesiam both out of the visible and invisible Church Secondly Heretikes who hold tenets that Answ 2 overthrow fundamentall truths Thirdly ignorant persons who neither Answ 3 know the doctrine of faith repentance or obedience Fourthly prophane and wicked persons who Answ 4 either obey not at all or not with a true and sincere heart who either know their masters will and doe it not or may know their masters will but will not The reader perhaps will thinke it necessary that I should have shewne the meanes how this light may bee obtained which I had indeed set downe but that it followes more naturally in another place and therefore now I omit it in this VERS 17. Vers 17 From that time Iesus began to preach and to say Repent for the Kingdome of Heaven is at hand § 1. From that time That is after that Iohn was cast into prison Hence two questions are made Sect. 1 Quest 1 First why did not Christ begin sooner than thus to preach Answ 1 First some a Aretius say because God would have it so and we are not to enquire after any other reason Answ 2 Secondly some b Hierom. sup answer this Christ did in regard of his doctrine because the Gospell was to bee preached and published after the Law Now Iohn preached the Law and therefore Christ preacheth not so long as Iohn continues preaching but when hee is cast into prison and debarred from preaching then Christ beginnes But I rather think that Iohn preached the Gospell though not perfectly than the Law because our Saviour sayth of him that hee was the least in the kingdome of heaven c Matth. 11 11. that is in the Church of Christ in the New Testament and therefore if hee belonged to the Church of the Gospell it is most likely that hee preached the Gospell although not so clearly as now it is taught because Christ had not as then finished the worke of our redemption Answ 3 Thirdly this was done in respect of Iohn Baptist lest otherwise hee should have been thought rather Christs companion than his fore-runner if they had preached both together d Chrysos sup yea hence it was that John while hee had libertie onely preached and baptized but wrought no miracles e Ioh. 10.48 because hee would not bee thought to bee equall unto Christ but onely one that made way for him Answ 4 Fourthly this was done in respect of Christ lest that his preaching should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any witnesse f Chrysos sup as the Jews falsly sayd to him Thou bearest witnesse of thy selfe therefore thy testimony is nothing g Ioh. 8.13 that is thy testimony is of small worth if it bee confirmed onely by thy owne mouth But this calumniation Christ proves false Yee sent sayth hee unto Iohn and he bare witnesse of mee h Ioh. 5.33 yea Iohn plainly averres this Yee your selves beare me witnesse
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
as the tenet it selfe instead of many take one they tell us a story of a woman who was possessed with a divell and by the direction or revelation of the Virgin Mary shee was brought to the Idoll of Loretto where the Priests invocating and imploring the aid of God the Father Son and holy Ghost the divell moved not at all but when he sung the Letanie of the Virgin Mary the Divell raged and stormed and a woodden Image of the Ladies being laid upon the Damosels head the divell cryed out in her quid mihi caput conteris oh woman why dost thou breake my head a Chem. exam p. 3. f. 182. b. Hereunto we answer first this and the like Answ 1 are but old Wives Fables and woe bee to that Church and religion which cannot subsist without these vide Melch. Can. Loc. 6. Secondly suppose these Fables were truths Answ 2 yet thou knowest not whether they be in Heaven or no unto whom thou prayest for some may worke miracles on earth who shall never partake eternall blisse b Matth. 7.22 Thirdly how canst thou pray unto him in Answ 3 whom thou neither canst nor oughtest to believe Rom. 10.14 Fourthly what need is there to seeke helpe at Answ 4 their hands though they could helpe us seeing that Christ in this verse can doe all things whatsoever he will of himselfe without any aid of others VERS 25. Vers 25 And there followed him great multitudes of people from Galilee and from Decapolis and from Hierusalem and from Iudea and from beyond Iordan There followed him great multitudes of people Why doth the Holy Ghost expresse this Quest 1 To teach us that many are called Answ Observ and but few chosen many here follow him but few persevere yea scarce any for when the people cry crucifie him none in a manner abide with him but leave and forsake him Why doe so many start aside from their stations Quest 2 or forsake their colours First by reason of persecution thus our Saviour Answ 1 saith that when this fiery tryall comes many will depart from the faith Secondly by reason of the difficulty of obedience Answ 2 Many say durus sermo the way of the Lord is hard to walke in and therefore they prove retrograde c Ioh. 6.60.66 Thirdly by reason of the tediousnesse and Answ 3 wearisomnesse of perseverance Noviter conversi fervidi d August they are fervent when newly converted unto the profession of Religion but by and by grow luke-warme and within a while stone cold Zelus ruit mole sua they beginne in the Spirit but end in the Flesh their zeale declining and falling by his owne weight Nullum violentum est diuturnum No extreames hold long and the buildings upon the sand cannot long endure Thus many beginne well hearing the word of God with joy Mat. 13d but for want of depth of earth quickly wither and die Quest 3 What must we do that we may persevere unto the end Answ 1 First doe not presume that thou shalt stand for ever because thou art called many are called who finally and totally fall away and therefore let him that thinkes he stands take heed lest he fall bee not high minded but feare and perfect thy salvation with trembling e Phil. 2 12. Certè plures occidit gula quam gladius praesumptio quam desperatio Intemperance slayes more then the sword and presumtion then desperation we being naturally too prone hereunto hast thou a mind inlightned thy affections inflamed with the love of God and vertue a sense of thy duety towards God and man a conscience of thy sinnes committed both against the first and second table yet measure not thy selfe by these Are thy neighbours worse then thou art Ne te quaesiveris extra yet measure not thy selfe by them goe not out into the streets to seeke for thy selfe but measure what thou art by these rules First by thy owne sinnes which thou dost commit this will make thee blush and be ashamed of thy selfe Secondly by those bright shining lampes of the primitive Church who lived on earth like Saints indeed truely mortified in their carnall affections truely crucified unto the world truely quickned by the Spirit giving themselves wholly unto the Lord and the Lords worke being frequent in contemplation and fervent in practise this will make thee seeme unto thy selfe more deformed then Thersites Thirdly measure thy selfe by the purity of God and his Law consider how undefiled the Law of the Lord is and how infinitely pure the Lord of this Law is and then thou wilt be like the Dove that could find no place to rest her foot upon thou wilt see nothing in thee which thou canst approve of or like but abhorre thy selfe in dust and ashes Fourthly examine thy selfe by thy debility and weakenesse of perseverance consider thy impotency and insufficiency to persevere and continue in the wayes and worke of the Lord unto the end of thy life and this will shew thee as in a glasse that thou art more brittle and fraile then the finest glasse Thus let us meditate of these things and take heed of presuming Secondly examine and search daily thy heart trying and examining therein these particulars First hast thou any faith at all Secondly Answ 2 is thy faith true not false built upon a sure not a sandy foundation How may we know whether our faith be true Quest 4 or not By these markes First dost thou love God Answ 1 Faith workes by love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore examine whether thou lovest God or not and that not onely lightly in word but solidly in heart Quest How shall I know this whether my Quest 5 love unto my Lord be cordiall and reall or orall and verball Answ By these two things viz. First by the Answ 1 Obedience of God both affirmative and negative dost thou nothing which he forbids thee neither omit any thing which hee requires of thee certainely where there is true love there is a solide desire and a serious endeavour to obey Secondly this may be known by thy reverence dost thou never thinke of God never name him or mention him in thy speeches but with love and hope conjoyned with a godly feare and awfull reverence hypocrites and wicked men approach unto God too familiarly but the faithfull with the greatest respect they can possibly and therefore try whether we love the Lord unfainedly or not by our willing obeying of him and our reverend respect unto him Secondly wee may know whether our faith be true or not by this doe wee performe the Answ 2 workes of love not onely in word but in deed also that is by a renewed changed and purified life and conversation we now labouring I. To obey God otherwise then wee were accustomed that is in sincerity and singlenesse of heart by an universall and continuall obedience
must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
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
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
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
4.12 Why must the godly expect affliction Quest 5 First because it is their lot and portion Hebrew Answer 1 12.9 Secondly because it is the condition of glory Rom. 8.17 If we suffer wee shall bee glorified c. 2 Tim. 2.12 Thirdly because Sathan the sworne enemie of all the elect will labour by these meanes of overthrow Answer 3 them and draw them from God Somemetimes the divel tempts them by prosperity sometimes by â—dversity leaving no meanes unsought by which hee hath any hope to prevaile against them And therefore they must expect to be thus assaulted and labour manfully to withstand it Fourthly God often by this meanes trieth what Answer 4 is in us and whether we will acquit our selves like men adhering unto him even in the midst of danger Thus God tries Iob who in his heavie affliction promiseth not to forsake God though hee kill him And therefore seeing that both Sathan thus tempts and God tries wee had need to expect afflictions and to prepare our selves for them What afflictions must we expect Quest 6 First sometimes violent windes that is externall Answer 1 power opposition and persecution Secondly sometimes floods that is the wicked Answer 2 customes of our dayes and times and the perswasions and allurements of our society and friends Thirdly sometimes showres that is internall lusts Answer 3 and assaults by our carnall affections These wee must expect and these wee must labour carefully to arme our selves against 1. We must bee watchfull over our internall desires and take heede of the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2.16 for these are shrewd showres 2. Wee must take heede of the perswasions and examples of men For First some perswade unto heresy and schisme Secondly some perswade unto iniquitie and sinne as drunkennesse adultery theft and the like and that sometimes by word sometimes by example And these sometimes are strong streames 3. Wee must expect and prepare against persecutions for these are windes and stormes whether they be First open persecution Or Secondly hatred losse of goods or some inferiour punishment Or Thirdly scoffing and deriding as Ismael persecuted Jsaac § 4. And it fell not Sect. 4 We may see here the security of the godly our Saviour himselfe saying that those who heare and doe his words are like a house built upon a rocke which the winds and stormes of temptations and afflictions cannot overthrow according to that of the Psalmist Psal 15.5 He that doth these things shall never bee moved Psal 125.1 And againe They that trust in the Lord shall be as mount Sion which cannot bee removed but abideth for ever Psal 125.1 Yea the phrase or words here used are worth observing for the further proofe of this In this 25. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first signifies properly to fall the second to cut off To show how that afflâ—ctions Fall upon The righteous as the stormes tempests and floods fall upon the rocke who notwithstanding all their fury stands immoveable and is not cut or broken in peeces by them The wicked and hypocrites as the axe fals upon the wood which is cut in peeces by the weight and sharpnesse thereof reade Job 38.11 Psal 104.6 and 46.1 Section 5 § 5. For it was founded upon a rocke Quest 1 What is the meaning of these words Answer The Church of God in Scripture is compared to a house Cittie Temple and therefore the beginning proceeding and encreasing of the same is rightly compared to a building Now in a building there must bee a foundation upon which all may râ—st and stay that is put into that same building And the foundation must be sure firme and immoveable for otherwise it will faile and so all others parts of the building wanting their stay will fall to the ground Now nothing is so firme sure and immoveable as a Rocke and consequently no building so strong as that which is raysed upon a rockie foundation A house saith our Saviour in this place builded upon the sand is easily ruinated soone shaken â—o pieces but that which is builded upon a rocke standeth sure and firme notwithstanding the furie and violence of the floods winds and tempests So that by a rocke in this place is meant a sure foundation that will not faile nor be moved or shaken how great a weight soever bee laid upon it And a man that persists in the observation of those things which he hath learnt from Christ is here meant by the house built upon the rocke Quest 2 How many things are required in a firme and sure foundation Answer Three namely first That it be the first thing in the building Secondly that it beare up all the other parts of the building And Thirdly that it be firme and immoveable For as Christ saith If the eye that is the light of the body bee darkenesse how great is that darkenesse Matth. 6.33 So if that which is to support and beare up all doe faile and shrinke all must needs bee shaken and fall a sunder Quest 3 Who is this Rocke or foundation Answer Christ onely is that foundation upon which the spirituall building of the Church is raised because he only is that beginning whence all spirituall good originally floweth and commeth and upon whom all the perswasion of the truth of things revealed stayeth it selfe as being the Angell of the great Covenant and that eternall Word that was with God in the beginning And upon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him Yea and Amen 2 Cor. 1.20 1 Cor. 3.11 And in this sense the Apostle S. Paul saith Other foundation can no man lay then that which is laid even Iesus Christ Is there no oâ—her Foundation of the Church but Quest 4 only CHRIST First in generall In respect of some particular Answer 1 times persons and things and in some particular and speciall considerations there are other things that may rightly be named Foundations both in respect of the spirituall building of the Church and in respect of the frame and fabrique of vertue and well-doing raised in this building Secondly the first and principall vertue namely Answer 2 Faith upon which all other vertues doe stay themselves from which they take the first direction that any vertue can give is rightly named a foundation Thirdly in respect of the forme of Christian doctrine Answer 3 the first principles of heavenly knowledge are rightly named a foundation Hebr. 6.1 Fourthly in respect of the confession of the true Answer 4 faith concerning Christ the first cleare expresse and perfect forme of confession that ever was made concerning the same may rightly bee named a foundation And in this sence Peters faith and confession is by divers of the Fathers named the Churches foundation Leo in Annivers Assumpt serm 2. But they
those who are prudent and politicke in worldly things but Saint Paul overthrowes this Rom. 8.6.8 and 1 Corinth 1.26 Or III. Of those who were rich and able to entertaine them And thus Erasmus understands it and renders it Idonei but is justly taxed both for his translation and interpretation by learned Beza Or IV. Of those who are bountifull liberall hospitable and given to entertaine strangers These indeed are truely called worthy but yet our Saviour lookes higher than these Answ 2 Secondly some understand this word spiritually and thus it is to be expounded but yet Expositors differ herein For I. Some understand it De merito congrui of the merit of congruitie but it is not thus to be interpreted because Christ came to call sinners Matth. 9.13 Yea telleth them that Publicans and Harlots shall enter into heaven before the proud and boasting Pharisees Matthew 21.31 II. Some by worthy understand the humble Beza III. Some by worthy understand those who receive them willingly and cheerfully Muscul s IV. Some understand here those who are of a laudable and praise-worthy conversation in whom the feare of God and religion shines and shewes forth themselves Calvin s Answ 3 Thirdly this word Worthy is a relation and therefore we must seeke forth his Antecedent and enquire who they are who are esteemed Worthy namely either I. Those who are worthy of the message of peace the preaching of the Gospel which was brought by the Apostles Now these were they who received them willingly admitted and permitted them to preach readily and heard them cheerfully Or II. Those who are worthy to receive and entertaine Guests and such Messengers as these were Now these were such as were of good name fame credit and reputation among their neighbours with whom they dwell And these indeed the Text seemes to speake of because it is said Enquire that is of others or of the neighbours Hence then two things are very worthy our observing namely First that we must so live that our goodnesse may appeare unto others Secondly that we must enquire after peoples worthinesse before wee guest and lodge with them First we must labour so to live that the worthinesse Observ 1 of our conversation may bee evident to others he is worthy who else where is called the good man and the righteous man Luke 23.47 and Rom. 5.7 Mich 6.8 Ephes 5.9 The observation plainely is this That we must so live that we may seeme worthy to the Church of God and the brethren of Christ hence wee are commanded to procure things honest before all men Rom. 12.17 And to walke worthy in regard of those who are without 1 Tim. 3.7 and 2 Corinth 6.4 and 2 Timothy 4.5 o 1 Pet. 2.12 Phil. 6. Why must our lives be thus perspicuous and Quest 2 our Christian conversation so evident that it may be seene knowne and perceived by others First because the promises of God are Answ 1 made and belong unto such Deut. 12.28 Ier. 5.29 and Rom. 7.16 Secondly because it is necessary that the Answ 2 worthinesse of our conversation should appeare unto others and that in a double regard namely I. In regard of our selves because thus and thus only we approve our hearts and inward man to be pure and upright before God for the fruit shewes the tree and the streames the Fountaine Matth. 12.35 Galath 5.22 And II. In regard of our God and religion because hereby strangers and those who are without the Church will magnifie our profession and honour that God whose name we professe 1 Pet. 2.12 Matth. 5.16 And on the contrary if our lives be wicked wee are a dishonour and shame to our religion in regard of the Gentiles 1 Peter 3.16 p 2 Cor. 5.12 Are workes necessary is it not sufficient to Quest 3 have faith towards God but unto men our works also must appeare Certainely outward workes of the life Answ and the fruits of religion are necessary wee being created for that end Ephes 2.10 And therefore let none say if they have faith they shall be saved for although it bee true that we are saved by faith and not by workes Iohn 6.29 yet faith alone without workes will not save us as appeares by Philip. 4.8 Deut. 6.18 Psalme 37.3 where we are commanded to serve God in a good conscience Now there is a double Conscience viz. First of the person 1 Iohn 2.1 when we are assured of our remission reconciliation and adoption being able to say with Saint Paul I know whom I have trusted But this alone is not sufficient for us God himselfe enquiring more then this of us Secondly of the actions when wee are rich in good workes 1 Timothy 6.18 And this also God exacts at our hands and expects from us because the truth of the other is to be confirmed by this and faith is to be approved by workes Whether is it necessary to shine before men Quest 4 or not It is as it appeares by Philip. 2.15 Answ Here observe diligently That Light or Fame is two-fold namely either Evill now this is to be avoided and shunned and that both I. In doing that which is evill according to that of Saint Paul The word of God is evill spoken of through your evill workes Rom. 2.24 And also II. In doing that which is scandalous and not seeking Gods glory and the peace of his Church and the Edification of our brethren before our private ends 1 Cor. 10.31 1 Thes 5.23 Good which is to be procured and herein are two things viz. First Res the matter thereof which is either I. Towards God as in Piety for wee must not be like the Church of Ephesus who fell from her first love q Rev. 2.5 but wee must labour that others may see our holy hearts by our worthy workes and our love and zeale by our ardent profession II. Towards men which is either In Iustice and truth wherein is required these things viz. First to do that which is aright and to be injurious unto none as 1 Thess 4.6 And Secondly to speake that which is true and right neither respecting the person of the poor nor rich Gal. 1.10 And Thirdly to thinke and love and hold the truth Amicus Plato amicus Socrates sed magis amica veritas Mercy which doth not consist in giving a crust or farthing to a poore man although the smallest almes are not to be despised or neglected but in the bowels of compassion and tendernesse of heart Secondly Modus the manner thereof which consists in two things namely I. That all these things be done sincerely as in Gods sight r 2 Chro. 31.20 and with a perfect heart Å¿ Esa 38.3 II. That they be done fervently with all the heart t 2 Chro. 31.21 Herein many things are included namely First vve must not be corrupted with the wicked customes or manners of those with whom we live but like Lot abhorre and hate the impieties 2 Pet. 2.8 otherwise
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
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
4.2 Heb. 13.17 Secondly all must be warie least corruptions Answ 2 encrease occasion is a thiefe and a neglect of watchfulnesse hath been the cause of much evill § 4. Sowed tares Sect. 4 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this should not be translated Tares or Fitches but evill Seed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe Eares which grow up with the good Corne and cannot be discerned from the good Corne untill the harvest and then it proveth naught for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other the Heretickes And where it is said His enemy came and sowed Tares the parable must be understood thus that the enemy corrupted that Seed which seemed to be good Seed Weeme se Exeroit Divine lib. 1. pag. 139. VERS 27 28 29 30. Verse 27 28 29 30. So the Servants of the housholder came and said unto him Sir didst not thou sow good Seed in thy field from whence then hath it Tares He said unto them an enemy hath done this The Servants said unto him Wilt thou then that wee goe and gather them up But he said nay least while yee gather up the Tares yea root up also the Wheat with them Let both grow together untill the Harvest and in the time of Harvest I will say to the reapers Gather yee together first the Tares and bind them in bundles to burne them but gather the Wheat into my Barne § 1. From whence then hath it Tares Sect. 1 Our Saviour here shewes the Servants care Observ to teach us That Ministers ought to bee watchfull Wherein doth this watchfullnesse consist Quest 1 First in a daily watchful visiting of their fields Answ 1 and flocks These Servants went daily into the fields to see what breaches were made in the hedges that they might amend them and how the Wheat grew and whether any thing hindred it from thriving or not And thus should Ministers have a watchfull eye over their flockes labouring to amend what is amisse to reforme what is abusive to reclaime wanderers and to labour to remove whatsoever may hinder the fructifying of the word Secondly their watchfullnesse consists in a rejoycing Answ 2 when the Wheat thrives and growes up that is when they see the Lord to blesse and prosper his owne word and give an encrease to that which they sow The plower plowes in hope and rejoyceth when by his crop he seeth his expectation answered Ministers preach because it is Gods owne Ordinance and ordinary meanes to convert sinners hoping that by their preaching some may be converted and great is their joy when their expectation is not frustrated Thirdly the care of a Minister consists in a sorrow for the springing up of Tares These servants Answ 3 come and certainely not without griefe and tell their Master that there are Tares amongst the Corn Thus faithfull Ministers when they see errours heresies hypocrisie and formality in Religion to beginne to spring and spread it selfe among their flockes they must seeke unto God and doe all what lies in their power to redresse it Quest 1 Why must Ministers be thus watchfull and carefull over their people Answ 1 First because God hath set them over them and made them watchmen over their soules And therefore if through their carelesnesse their people perish their blood will bee required at their hands Answ 2 Secondly because without this care they never can render an account with joy unto God This Argument the Apostle useth to perswade the people to be obedient unto the word Hebr. 13.17 Answ 3 Thirdly because the more sinners they convert the greater measure of glory shal be conferred upon them at the last day Answ 4 Fourthly because they are their Fathers and ought intirely to love them and therefore their love should be shewed in their care for them and in their joy for their welfare 1 Thes 3.8 Object 1 The Papists produce this place to prove that Hereticks Apostates are true memâ—ers of the militant Church of Christ arguing thus In the same which signifies the Church are three things namely Corne and Chaffe and Tares that is good men and bad Orthodox and Heterodox maintainers of truth and Heretickes And therefore these are members of the Church as well as those Answ 1 First I deny the Antecedent because the field doth not signifie the Church but the world verse 38. Answ 2 Secondly I deny the consequence because it is Captio ab homonymia Ecclesiae there is an ambiguity in this word Church which may signifie either the outward visible or inward spirituall and invisible Church Answ 3 Thirdly if they be open Heretickes that apparently hold any opinion that razeth the foundation of Religion or any Article of our faith which is necessary to be beleeved and held unto salvation then such are not members no not of the visible Church Answ 4 Fourthly by Tares are not meant Heretickes or at least not onely Heretickes but Hypocrites and all wicked livers in the Church The Papists with one consent hold that the Church of Christ is a visible society or company which can never faile or that it is impossible that the Church of Christ in the earth should so faile that we could not see it seeing that it hath promises that it shall be alwaies unto the end so palpably visible that a man may point at it with the singer and say The Church of Christ is there or in such or such a place Now they prove it from this place wherein we see that both Wheat and Tares are found in one and the same field that they must both so remaine untill the time of the Harvest that is the consummation of the world And therefore unto the worlds end this field shall be visible Now the Protestants they grant First in the Church there shall bee alwayes both good and bad that is wheresoever there is a visible Church or company of professours on earth there shall be some bad commixed with the good Secondly some visible Churches or congregations may endure to the end of the world but not in the same outward beauty and splendor but sometimes in the waxe sometimes in the waine Thirdly the purity of Religion and the true Church shall alwaies remaine in the foundation of salvation but not in the whole outward glorious Ministerie as the Papiâ—ts would have it Fourthly this place doth not at all prove that the Church shal be alwaies visible so as Bellarminâ— would have it namely that it shall be alwaies visible in a visible head the Pope of Rome alwaies conspicuous in the Prelates of the Church and alwaies indued with outward splendor and pompe For it will be hard for the Iesuite to pick these out of this Parable Alsteed de natur eccles fol. 158. § 2. But he said nay lest while yee gather up the Sect. 2 Tares yee root up also the
so wee naturally are foolish and easily deceived Answ 2 Secondly a sheepe naturally strayes and wanders and is very earnest and desirous to breake through and passe over the hedge which should keepe her at home So wee naturally are prone and ready to wander and stray from the Lord and his wayes Answ 3 Thirdly as sheepe are prone to stray abroad so they are easily reduced and brought backe by the shepherd Thus as wee are ready to goe astray from the Lord so we ought to be willingly and easily reduced and brought home againe unto him Answ 4 Fourthly sheepe conceive according to the rods they see and if they be spotted then they bring forth spotted Lambes So we naturally are prone to be like the places and persons among whom wee live like Ioseph who learned among the Egyptians to sweare by the life of Pharaoh And therefore because we are prone to be stained by those amongst whom we converse wee must be so much the more carefull of our selves and watchfull over our wayes Fifthly sheepe easily follow the Wether their Answ 5 Leader so wee should follow our Leaders and Guids as they follow Christ Sixthly sheepe heare the voice of the Shepherd Answ 6 Iohn 10. So wee should be ready to heare Christ speaking unto us in his word and follow him in obeying those things which in his word he teacheth unto us Seventhly sheepe are simple and not crafty Answ 7 so wee should be without guile Iohn 1.41 Eighthly sheepe are innocent that is they Answ 8 harme none and if they be harmed and injured they beare it patiently not repaying evill with evill or revenging themselves So we should be without gall and bitternesse injuring none nor avenging our selves upon those which injure us but patiently bearing and brooking all injuries and wrongs Ninthly the Lambes which were offered up in Answ 9 sacrifice must be immaculate and without spot otherwise the sacrifice was not accepted So if wee desire to be acceptable unto the Lord wee must labour to be pure and holy from all pollutions both of the flesh and spirit 2 Cor. 7.1 To what sheepe was Christ sent Quest 4 To lost sheepe Ovibus perditis Here observe Answ that there is a double perdition or losse First Eternall And thus Iudas is called The sonne of perdition because hee perished everlastingly Secondly Temporall and thus Christ gathers those which were lost Wee see here then that Christ was sent to lost sheepe that is to such as confesse themselves to be miserable sicke and wanderers from the wayes of God Whence wee learne That wee ought to acknowledge our selves to Observ 2 be lost sheepe untill wee are received and reduced by Christ For First the Physician was sent to none but to the sicke Christ was sent only To lost sheepe Secondly there is no need of a Physician except a man want health Thirdly there is no seeking unto the Physician nor hope in him except men be sensible of their sicknesses and sores And therefore I. Mad men And Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ II. Dead members Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ To what lost sheepe was Christ sent Quest 5 To the lost sheepe of the house of Israel Answ Whence we learne That the Church of God is a House God separates Observ 3 the faithfull in Christ unto Christ and as a loafe of bread consists of many graines and a house of stones wood glasse and the like so wee being many are but one bread and one body and subject to one Head and Lord and Master Iesus Christ What is here required of us First wee must hunger and thirst desire and Quest 6 endeavour to be admitted into this house wee Answ 1 must not hold it sufficient that wee are in the externall and visible Church but wee must labour principally that wee may be of the internall and invisible Psalme 27.4 and 84.4 Answ 2 Secondly being admitted into the house wee must labour then to beare our selves as becomes the domesticks and houshold servants of the Lord that is I. We must be subject and obedient unto the Lord in all things serving him both in soules bodies and spirits 1 Cor. 6.19.20 II. In a great house there are divers offices and officers but yet but one Law so in the Church of Christ there are divers degrees and men of all callings but yet but one truth which all must hold and one Law which all must be regulated by III. Fellow-Servants aâ—e separated from others but united amongst themselves So the children of God are separated from the world but united together amongst themselves in and with their Head Christ Ephes 4.4 and 5.25 29. c. Titus 2.14 IV. Fellow servants must mutually helpe one another so we must beare one anothers burdens and performe all offices of love unto each other Answ 3 Thirdly we must labour to approve ourselves to be vessels of honour not of dishonour for in a great house are both 2 Tim. 2.19 That is wee must labour to be pure and undefiled and bring forth much pure and holy fruit Answ 4 Fourthly we must then expect provision for as a Master takes care to provide for all his servants so doth the Lord for all his Sect. 3 § 3. It is not good to take the childrens bread and give it to dogs In these words our Saviour teacheth this point of doctrine unto us Observ That holy things are not rashly to be communicated unto any Matth. 7.6 and 2 Timoth. 2.2 and Matth. 10.11 Quest 1 Why may not holy things indifferently and indefinitely be administred unto any Answ 1 First from Matth. 7.6 Give not holy things to dogs nor cast your pearles before swine lest trampling them under their feet Mat. 7 6. they turne againe and rent you wee may gather these five reasons namely I. Because they are holy things II. Because they are Pearles III. Because they are your pearles that is the Iewels which are proper unto the faithfull IV. Because he that doth it will but lose his labour for dogs and swine will trample pearles under their feet And V. Because it is perillous and full of danger to him that doth it for they will turne upon you and rent you Answ 2 Secondly holy things must not bee given to those Ab indignis who are unworthy of them or wicked because I. They being impure and polluted contaminate and defile all things for a pure thing became impure under the Law by the very touch of a man polluted II. Because it cannot be expected or hoped but that the holiest things being given to those who are wicked will be abused by them and unworthily handled Thirdly holy things must not indifferently Answ 3 and indefinitely be given to all because I. Ab alijs Some hunger after them but
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
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
betwixt us and the Church of Rome whether there are more causes of divorce then Fornication only and they hold the affirmative and wee the negative Separation from bed and board may be admitted say they for divers causes Concil Trid. sess 24. can 8. Bellarm. lib. 1 de Matrim c. 14. Now against this their opinion we urge this Argument drawne from this place Argum. What God hath joyned together man must not separate But the Papists in devising so many separations as they doe from bed and board doe put asunder those whom God hath coupled for where the duties of marriage are broken off there marriage it selfe is also dissolved if the man and wife be no longer bound to render the carnall debt one to another and other services of love the bond of marriage it selfe is loosed betweene them and consequently they are divided whom God hath coupled This is Chemnitius his Argument and is opposed by Bellarmine and amply answered by Dr. Willet synops 777. 778. To which place I referre the Reader It is controverted also betweene us and the Church of Rome Whether the Pope can dispense with those who are married and both the practice of the Pope and the opinion of the Popish writers shew that by his dispensation he can dissolve lawfull and perfect Matrimony Now against this we produce this place That which God hath joyned Argum. man must not separate or put asunder Hereunto we may adde Luk. 16.18 and 1 Cor. 7.10 In which places both Christ and St. Paul say That man and wife joyned by Christ must abide during life together or live unmarried and not be severed by the Popes dispensation Answ Bellarmine Lib. 2. de Monach. Cap. 28. and divers others say That those who are married may be separated if the one party be desirous to enter into holy Orders though the other be not agreed if their marriage be not consummate by carnall copulation but was only publikely ratified and confirmed by the rites of the Church and the consent of both parties More plainely their opinion is this The Pope by his dispensation may dissolve a marriage in these two cases to wit First if either the man desire to become a Monke or the woman a Nunne And Secondly if the marriage have been onely publikely ratified but not consummate by carnall knowledge and the reason to prove this which is given both by Bellarmine and others is That CHRIST speakes here onely de matrimonio consummate and that Matrimonium râ—turâ— with which the Pope dispenseth is not de jure divine Hereunto we reply First CHRIST speaketh here absolutely and Reply 1 maketh no mention at all of copulation or Popish consummation Secondly Matrimonie with Papists is a divine Reply 2 Sacrament and consequently it both is perfect without carnall copulation and also indispensable by the power of man If we may beleeve their owne famous Iesuits Melchior Canus who saith Spiritus sanctus et Sacramenti gratia per coitum non datur Canus de locis Lib. 8. Cap. 5. Pag. 246. The holy Ghost and the grace of Sacrament is not given by copulation Thirdly it is absurd to say that marriage begins Reply 3 to be a sacrament by carnall copulation and was not a sacrament by the Priests action Fourthly it followeth hereupon that there Reply 4 was not perfect matrimonie betweene Adam and Eve for their matrimonie was in the state of innocencie and before all carnall knowledge Fifthly it followeth hereupon that the marriage betweene Ioseph and Mary was not perfect matrimonie for there doubtlesse wanted carnall copulation and yet the Angell of God feared not to call her Iosephs wife Sixthly both the Pope hath dispensed with marriages or by his dispensation dissolved them even after copulation and also many popish Doctors deny that he may give dispensation for the dissolving of those marriages which are ratified and performed according to the rites of the Church with the consent of both parties although not consummate by carnall copulation If the learned Reader would see this to the life prosecuted and proved I referre him to B. Davenant De Iudice controv pa. 138. 139. and Mr. Bels bold challenge pag. 36. 37. 38. 39. 40. VERS 7.8.9 They say vnto him Vers 7.8 9. why did Moses then command to give a writing of divorcement and to put her away He saith vnto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so And I say unto you whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery § 1. They say vnto him Sect. 1 The Pharisees here demand of Christ Quest whether Moses coÌ„manded that which was unlawfull Hereunto our Saviour answers these things namely First Answ he denies not but that Moses gave a commandement concerning a bill of Divorcement Secondly he grants that Moses did permit them to put away their wives but he denies that Moses gave any such commandement Thirdly he gives the reason why Moses did permit that which in it selfe was unlawfull viz. because of the hardnes of their hearts for the avoyding of a greater inconvenience namely murder as was shewed before Chap. 5.31 Fourthly he shewes the true and onely cause or the onely true cause of divorce namely adultery Whosoever putteth away his wife except iâ— be for fornication c. Sect. 2 § 2. Why did Moses command to give a writing of divorce and to put her away What is the difference betweene Repudium a putting away of a wife and Divorsium a Divorce Modestius saith they differ thus Repudium a putting away hath place belongs unto those who are contracted thus after Ioseph and Mary were contracted he thinking her to be with child was minded Repudiare to put her away Math. 1.19 but Divortium a Divorce is a separation of man and wife after that matrimonie is consummated both by publike legall rites and carnall knowledge Reupdium Inquit est inter contractos at Divortium inter maritum et uxorem Post matrimonium consumatum Sect. 3 § 3. But from the beginning it was not so Bishop Cowper in his seven dayes conference observes hence That if controversies of Religion were decided as our Saviour decided the question concerning Divorcement the quarrell betweene us and the Church of Rome were soone ended For being demanded whether men might put away their wives as Moses permitted them He answers no because from the beginning it was not so caving this to us as a Maxime in Religion and a most sure rule whereby to try trueth from falsehood What hath not beene from the beginning let it be rejected as a noueltie Now how many novelties there are in the Church of Rome which cannot be proved to have been from the beginning is proved by B. Cowper pag. 7. 8. 9. c. And divers of our owne learned * See Bp.
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
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
world The Iesuite addes that Before Antichrists first comming the Gospell shall be preached in all the world Answ 2 Secondly our Saviour speakes not here of Antichrists comming but of the preaching of the Gospell Vniverso orbi To all the world before the destruction of Ierusalem as appeares from verse 16. Then let them which be in Iudea flee into the mountaines See Answer 5. Answ 3 Thirdly Bellarmines reason is weake He saith The Gospell shall not be preached in the world after Antichrist is once revealed because of the great persecution which shall be under him This is no good Argument for notwithstanding the most grievous persecutions in the Primitive Church under the pagan Romane Emperour yet the Gospell was propagated and increased still Answ 4 Fourthly Carthusian in hunc locum by the preaching of the Gospell in the whole world understands the cōversion of some of all sorts degrees and nations unto the truth and profession of the Gospell And in this sense he conceives and it is very probable that this prediction was fulfilled in the time of the Apostles and before the destruction of Ierusalem by the Romans Hence St. Paul speaking of the Apostles alleadgeth that of the Psalmist Surely their line or sound went through all the world And CHRIST saith to his Disciples ye shall be my witnesses in Iudea and Samaria yea even unto the utmost parts of the earth and commands them to preach the Gospell to every creature and to goe to all nations to teach them And hence St. Paul saith The word of the truth of the Gospell is come unto you as it is in all the world Colos 1.5 6. Answ 5 Fifthly Chrysostome Theophylact Euthymius Hillary interpret this place of the end and destruction of Ierusalem before the which the Gospell was preached to most parts of the world but our Saviour immediately before having spoken of the whole earth I conceive he meaneth here the end of the same Answ 6 Sixthly we must not understand by these words The Gospell shall be preached in all the world That the Gospell must be preached to the whole world at one time for that was never yet seene neither as I take it shall be but that it shall be published distinctly and successively at severall times to one nation after another and in this sense Mr. Perkins conceives the Gospell to have bene already preached to the whole world and concludes from hence that the first signe of Christs comming is already past If the Reader would see how this is opposed by Bellarmine and answered by Dr. Willet let him reade his Synops pag. 1167. arg 1. Seventhly we must not by the whole world understand all the particles of the world but many or the most parts thereof and yet the same Gospell shall come unto the rest virtually because no sorts of men shall be excluded from the participation of the benefits thereof as is plaine from Rom. 10.18 and Colos 1.6 23. If the Reader would see how this answer is opposed also by the Cardinall let him read Ames Bell. enerv tom 2. Pag. 196 197. VERS 15. Vers 15 When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place who so readeth let him understand § 1. When ye shall see the abomination of desolation Sect. 1 stand in the holy place When was this fulfilled and accomplished or Quest when was the abomination of desolation set in the holy place This was accomplished when the Romanes caused the spread Eagle Answ and their abominations to be displayed in the Temple contrary to the Law Alex ab Alexandro § 2. Who so readeth let him understand Sect. 2 Salmeron the Jesuite urgeth thus these words Object to prove that the Scripture is so hard and difficult that though Lay-men should read them yet they could not understand them Our Saviour speaking of the abomination of desolation mentioned by Daniel admonisheth those who read to understand what they read where it is remarkable and observable that Christ begins in the plurall number Cum videritis abominationem when ye shall see the abomination c. but ends in the singular Qui legit intelligat Let him that reads understand whereby he would teach us That more shall read the Scripture then shall understand it First the consequence is naught More people Answ 1 read the Scripture then can understand it therefore no Lay-man must read it followes not for many Lay-persons have more understanding and knowledge and learning then many of their Priests have Secondly our Saviour speakes here of one onely Answ 2 place of Scripture and that a Propheticall one and not of the whole Scripture now we grant that prophecies are obscure and hard to be understood untill they be accomplished but we deny that therefore the whole Scripture is difficult For this is a grosse conclusion Propheticall places are difficult and hard to be understood therefore also historicall and this More read propheticall places then doe understand them therfore also historicall yea therefore none must read historicall or any other places or parts of Scripture Fourthly our Saviour speakes not here Per modum Prohibitionis sed per modum admonitionis by way of prohibition but of admonition he forbids none to reade either Daniel or any other booke of holy writ but admonisheth all to attend and marke diligently the place that in the reading of it they may in some measure understand it and learne from it how truely things long before foretold come to passe and are accomplished according to the prediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand is common to all the places of Scripture and not peculiar to this propheticall place and therefore all Scripture that is read should be diligently observed and considered that in the reading thereof we may understand it Vers 21.22 VERS 21.22 For then shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be And except those dayes should be shortned there should no flesh be saved but for the Elects sake those dayes shall be shortned Sect. 1 § 1. For then shall be great tribulation c. Object The Papists say that Antichrist shall not come till towards the end of the world when shall be the greatest persecution that ever was Bellarm. de Rom. Pontif. lib. 3. Cap. 7. and they would prove it from this place CHRIST saith There shall be then such great tribulation in the world as was not since the beginning of the world neither shall be Therefore the greatest persecution shall be towards the end of the world Answ 1 First it is plaine by the Text that this great tribulation is prophesied to come upon the Iewes for in the next verse before he saith pray that your flight be not in the winter and then it followeth There shall be then or as St. Marke saith In those dayes there shall be such tribulation 13.19 And in the 17.
it worketh by certaine and setled causes variable and turbulent causes must bring forth the like effects but true and divine dreames are most certaine constant and orderly as proceeding from him who is the authour of order Answ 6 Sixthly as there are some vaine and Phantasticall dreames procured by mens distempered humours in their bodies or their disordered and unsetled imaginations in their mind so there are Profound divine and holy dreames of which by and by which have their evident signification and sure effect Quest 2 Againe we may move this Question Whether any divine dreames have beene sent by God at any time unto heathens or no or whether Gentiles may have divine dreames Answ 1 First some divide dreames thus namely I Jnto naturall dreames which arise from our naturall constitution And II. Jnto diabolicall dreames which are suggested by the devill and are delusive and attractive unto evill And III. Jnto divine dreames when the Lord by dreames doth admonish us either of something which is to be done or to be be left undone and thus he hath admonished both Iewes Gentiles and Christians as we may see by these examples God warnes Abimelech by a dreame not to touch Sara and Pharaoh of the famine and Nebuchadnezar of his fall or humiliation and the wise men not to returne to Herod He admonished Ioseph in a dreame to flee into Egypt and Esaiah of the Babylâ—nish Captivity and Ieremiah of the destruction of the City He admonished St. Paul in a dreame to goe to Macedonia Acts. 16.9 and of the shipwracke and safety of him and his company Acts 27 23 24. Answ 2 Secondly God manifests and declares his will by visions and dreames oftentimes to the heathens and that for a double cause to wit I. To teach them that his providence doth extend it selfe and belong unto both high and low both those who are within the Church and those who are without And II. For his Churches sake unto whom he doth good oftentimes by the Ministery of those who are without the Church And thus it is evident both that there is truth and certainty in many dreames which heathens have and also that sometimes they have dreames sent from God for the admonishing either of themselves or others either for the doing or leaving undone something Quest What may wee judge of this dreame of Pilates wife Answ 1 First some answer that this dreame of Pilates wife was diabolicall or from the devill as though he had laboured thereby to hinder the death of CHRIST and consequently our salvation Secondly some answer that her dreame was naturall and neither from the Spirit of God nor Answ 2 from Sathan but was occasioned meerely by the things which she had heard before of CHRIST Thirdly some answer that it was a divine Answ 3 dreame viz. suggested by the Spirit of God Indeed I verily beleeve that it was from the Lord immediately and that both to admonish her and her husband Pilate and also to serve for a further manifestation of CHRISTS innocencie VERS 21 22 23. Vers 21 22 23. The governour answered and said unto them whether of the twaine will ye that I release unto you they said Barrabbas Pilate said unto them what shall I doe then with JESUS which is called CHRIST they all said unto him let him be crucified And the governour said Why what evill hath he done But they cried out the more let him be crucified § 1. And they said Barabbas Sect. 1 A little before Immanuel Tremelius died some that stood by desired to heare his Novissima or last words whereupon he cried out Vivat Christus pereat Barabbas Let CHRIST live and let Barabbas die which was a joyfull speech it shewing that although he was a Jewe yet now he disclaimed Iudaisme and was unlike to these Iewes who cried Let Barabbas live and Christ die § 2. Quid faciam What shall I doe with Sect. 2 JESUS who is called CHRIST The scope of Pilates question was that he might free CHRIST whence it may be demanded What did Pilate to deliver Christ Quest 1 First he tooke the occasion of the Feast when Answ 1 of necessity he must release one he examined Christ at this time hoping that they would hearing his innocencâ— O have desired him to have beene let loose unto them Secondly he conjoynes Christ with wicked turbulent Answ 2 Barabbas hoping that they would undoubtedly rather desire that Christ should be released then he Thirdly he confesseth that Christ is innocent Answ 3 and pleadeth hard for him And Fourthly when he cannot prevaile with them Answ 4 he washeth his hands Why did Pilate all these things for Christ or Quest 2 in his behalfe First that he might be famous for a righteous Answ 1 governour or lest he should be accounted an unjust Iudge and thus after him did Festus Acts. 25.16 and Faelix Acts. 23.35 Secondly the motion of his owne conscience Answ 2 within did partly dreame him to these things 2.14 15. Thirdly his wife being admonished in a dreame Answ 3 and sending to fore-warne him was partly a cause why he did these things for Christ certainly hee did not altogether contemne the admonition of God Now these three things were good in Pilate but they were but such generals as may be in any reprobate Fourthly there was yet another cause why Pilate laboured to release Christ and that was because Answ 4 God would have the innocency of Christ to be confirmed and confessed even by the Judge who condemned him that so it might manifestly appeare unto all that Christ suffered not death for his owne fault but for ours We see here that there was some good things and good thoughts in Pilate at the first but at last he is corrupted and condemnes CHRIST deale justly indelivering him to be crucified iâ—to his enemies Observ Whence we may observe That a good inclination is not sufficient in a Magistrate without a constant resolution or a Magistrate must desire to judgement and nothing must cause them to doe the hands of otherwise Quest 3 Why must Magistrates be so resolute in their purpose of passing righteous judgement Answ Because otherwise they shall have many hinderances and many impediments As for example First if they be weake and flexible then they shall be overcome by importunate prayers and suites Secondly if they be coveteous then they shall easily be mislead with bribes or hatred or love c. Thirdly if they be ignorant either Iuris or facti of the offence or punishment alotted for such or such an offence then they will most easily be deceived in judgement And therefore it behoves Magistrates thus to corroborate and strengthen themselves namely I. With conscience and knowledge both of the lawes of God and of the lawes of the land And II. With circumspection doing nothing rashly but all things with mature deliberation And III. With an immunity and freâ—â—ome from coveteousnesse hatred malice rancour respect of persons paritality and
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes