the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
thither and therefore I leave it Answ 2 Secondly I rather thinke they came hither because it was the Metropolis and therefore they hoped to finde the King of the Jewes Answ 3 there Thirdly they came hither also to bee instructed of the Priests as those who perfectly knew where the Messias was to be born for the starre not appearing unto them they knew not of themselves how to direct their course and therfore repaire unto those whom they thought were able to instruct them VERS 2. Saying Where is the king of the Iewes Vers 2 that is borne for we have seene his starre in the East and are come to worship him This verse may admit a double sense First Allegoricall Sect. 1 secondly Literall This verse may be Allegorized two manner of wayes First frivolously and foolishly Secondly fruitfully and profitably The Monkes ridiculously allegorize this Starre We have seene his starre Five starres are seene say they First a Materiall starre which is that here spoken of Secondly a Spiritual starre which is faith Thirdly an Intellectuall starre that is an Angell Fourthly a Naturall starre which is the Blessed Virgine Fiftly a Supersubstantiall starre which is Christ These as meere fansies I omit This verse may be commodiously allegorized thus First the starre signifies Religion because as the starre shineth so doth Religion and so ought the Religions a Matth. 5.16 Phil. 2.15 Secondly the East wherin the starre arises signifies Youth b Eccles 1.5 and therefore Religion and Repentance are not to be deferred unto old age c Eccles 12.1 The Jewes were enjoyned to offer up unto God a Lambe of a yeare old to Obser 1 teach us to offer up our youth and strength unto God Thirdly the most plaine and profitable Allegorie is this The Starre onely here directs Obser 2 us unto Christ teaching us there-by that none can come to Christ except hee bee enlightned from above and drawne by the Father d Ioh. 6.44 as wee have an example in Lydiâ— the Lord having opened her heart shee heard the Disciples of Christ willingly e Act. 16.14 But against the truth of this some things are objected Obiect 1 First wee are brought unto Christ by the word as appeares Rom. 10.17 Faith comes by hearing and hearing by the Word See also Eph. 1.13 After ye heard the word of truth yee beleeved So likewise 2. Pet. 1.19 Yee have a sure word of prophesie which shines as a light in a darke place In these texts faith is attributed to the preaching of the word and not to heavenly illumination Answ This is true that faith is wrought by the word by which also wee are brought unto Christ but first the heart is enlightned from above by which it is enabled to understand the word for untill we understand with the heart we cannot aright heare with the eare f Matth. 13.15 and Rom. 11.8 Spirituall things are spiritually discerned and neither the naturall man nor the nature of man can aright understand those things that are of God g 1 Cor. 2.14.15 Obiect 2 Secondly Christ himselfe is the Starre by whom we are brought unto him hee being the bright and Morning starre h Rev. 22.16 and therefore not the illumination of the Spirit of God Answ Wee must distinguish betwixt some certaine particular and inferiour starre and that bright Morning starre Apoc. 22.16 called also Lucifer or the Day starre i 2. Pet. 1.19 c. yea more than a starre the Sunne which gives light unto all the starres k Malach. 4.2 And therefore there is an order to be observed in these things which is this First there is a starre which obscurely admonishes and moves this is the internall but common and generall motions of the holy Spirit as after Peters Sermon being pricked in their hearts they cry out What shall we doe to be saved l Act. 2.37.38 These generall motions and commotions a man may have within himselfe for a time and yet not be brought home unto Christ and without these we cannot at least ordinarily be brought unto him and therefore prayer is necessarily to bee adjoyned to the hearing of the word that so we being assisted in the hearing thereof from above it may become profitable unto us Secondly there is the word directing for this is Gods owne ordination that wee should bee taught only by his word the preaching rhereof being the power of God unto salvation m 1 Cor. 1.18.21 as we see by experience even from the word of God Philip preaches and then the Eunuch understands and beleeves n Act. 8.35.37 Peter preaches and Cornelius and all with him receive the holy Ghost o Act. 10.5.54 And therefore wee must not expect Enthusiasmes or divine revelations and neglect the word but we must have recourse to the Law and to the Prophets that they may direct us unto Christ True it is that the word doth not work in us or upon us either ex opere operato by the bare preaching of it or incantative by way of inchanting or charming of us yet wee must confesse and acknowledge yea expect and long for the operation of God in his owne ordinance the word which therefore is called the word of reconciliation p 2 Cor. 5.19 God by the word reconciling us unto himselfe and without whose gracious assistance the word will become altogether unprofitable q Mich. 3.6.7 Thirdly there is a Sun or a bright and shining Morning starre which is the testimony of the Spirit of Christ within us enabling us boldly and confidently to call God Father r Rom 8.15 and Gal. 4.5.6 which is called a Sunne Malach. 4.2 and resembled thereunto in regard of a threefold property it hath First in regard of his firme fixed and apparent light Å¿ Esa 60.1 we thereby beholding as with open face the glory of the Lord t 2 Cor. â— 18 assuring us of an interest in Christ and of salvation by him Secondly in regard of his feruent heat making us zealous of good workes and enflaming all the affections of the soule with an ardent desire to obey God in whatsoever he requires and to approve our selves unto him by true holinesse and unto others by equity righteousnesse and unblameable lives u Esa 60.3 and Tit. 2.14 Thirdly in regard of solid joy which it brings unto us when the Sunne beginnes to rise then the birds beginne to sing and most creatures delight in the sight thereof for this internall evidence of the Spirit of God doth worke in us joy unspeakable and glorious Read Isai 60.19.20 Apoc. 21.23 and 25.5 and 1. Pet. 1.8 Thus much for the Historical sense of this Sect. 2 verse wee now proceed unto his literall sense In the historicall sence of this verse Obiect I will answer an objection and then resolve divers necessarie questions The Papists to prove that the Pope hath both Regall and Sacerdotall power argue thus That power which was
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
and commendation of preaching Secondly ob utilitatem because of the utilitie Answ 2 preaching is profitable without miracles but miracles are altogether unprofitable unto us untill we bee taught and instructed by the word because they doe not edifie us any further than onely as they confirme the word unto us thus the Apostles preach and God confirmes the word by them preached with miracles and signes k Mark 16.20 and Acts 4.16 Answ 3 Thirdly ob instructionem for our instruction that we hence might learne that temporall blessings are not to be expected untill we bee instructed in the knowledge of spirituall graces For the true order of mercie is first to convert the soule then to heale the body Quest 2 What is the Lords end in bestowing of temporall or corporall blessings Answ The end of God herein is threefold First Probare to prove and try us thus the Lord hedgeth about his vineyard and pruneth it to try if it will bring forth grapes l Esa 5.1.2 thus he spares the tree one yeare longer and digges about it and dungs it to see whether it will prove more fruitfull than it hath been heretofore m Luke 13 8. And thus the Lord bestowes temporall blessings and corporall mercies upon us to prove us whether we will convert unto him and serve him more faithfully than formerly Secondly Damnare to leave us without excuse and for our greater judgement and condemnation the Lord giveth the former and latter raine in his season unto us n Ierem. 5.24 and therefore great shall our punishment bee if wee will not serve and obey him wee must render a reason at the last day of our stewardship and give account whether wee have improved all his mercies and blessings upon us bestowed to his glory and the benefite of our owne soules Thirdly Coronare to crowne our obedience God perswades us to feare love and serve him and bids us try him if he will not blesse us o Malach. 3.13 and therefore when wee are obedient unto his call hee makes good his blessed promises unto us If my people would sayth the Lord have hearkned unto me and walked in my wayes I would thus have crowned rewarded their obedience I would have subdued their enemies and avenged them upon their adversaries I would have fed them with the finest of the wheat and with hony out of the Rocke have satisfied them p Psal 81.13.15.16 Thus we see the first end is uncertaine the second end is desperate and it is onely the third that is sweet and comfortable because it depends upon the promises of God Read these places Exod. 23.25 Levit. 26.3 Deut. 7.13 and 11.26 and 15.5 Prov. 10.6 Lam. 3.25 In all which places God promiseth to blesse even with temporall blessings those that serve him in singlenesse of heart which promises hee performeth first for his truths sake because the word is gone out of his mouth therefore hee will make good what hee hath sayd Secondly for his childrens sake in love unto them he delights in them that delight in him and his service and therefore willingly performes with them the oath which hee hath sworne Thirdly for the sake of others that all may know that God loves the righteous that there is a reward for the righteous Esai 61.9 and that what blessings God gives unto them hee gives in love that by the experimentall knowledge hereof men may bee allured to serve the Lord. Healing all manner of sicknesses and all manner of diseases Why doth Christ rather these miracles Quest 3 than others hee could and might have wrought greater than these hee could have turned a Rod into a Serpent or stones into bread or have come downe from the Crosse or have done things greater than these Why doth hee onely these to heale and cure corporall infirmities Christ could indeed have wrought greater miracles because all things were possible and facile unto him Answ but hee chooseth rather to heale and cure feed and do good and that upon a threefold ground viz. First that he might shew himselfe merciful Secondly that hee might shew that temporall blessings come from him Thirdly that in a type hee might shew that hee onely cures the maladies and diseases of the soule First of all Christ chooseth to heale and cure and doe good rather than other miracles that hee might shew himselfe to bee a Minister of mercie full of tender compassion Omne tulit punctum qui miscuit utile dulci he teacheth profitable things for the soule hee workes pleasing things unto the body and all for this end principally that hee might gaine and winne them to embrace the Gospell Teaching us Observ that God gives temporall blessings unto us that hee may the sooner draw us to spirituall graces Hence hee makes large and gracious promises unto us of temporall things if wee will but render spirituall obedience unto him Read Levit. 26. from vers 1. to 15. and Deut. 28. from vers 1. to 14. and Mark 10.30 God doth not endue us with temporall blessings that he might make us happy in this life for then hee would not afflict his children but to try us and if they lead us unto repentance then they are truly good unto us otherwise not And therefore those that abuse the good temporall blessings which God gives them either to oppression or revenge or wrong or covetousnesse or drunkennesse or gluttonie or pride or idlenesse or lasciviousnes or prodigalitie or to any prophanenesse at all make them evil not good curses not blessings unto them and may assure themselves that either God will deprive them of them or if they remain they shall be leannesse unto their soules Secondly Christ choseth to heale and cure and the like to shew that temporall things are to bee expected from him and to bee desired of him and hence hee teacheth us to pray Our Father which art in Heaven Give us this day our daily bread q Mat. 6.11 What temporall blessings come from God or Quest 4 are to be expected from him First in generall All for he is the authour and Answ 1 fountaine of every good gift and every perfect being Secondly more particularly many severall Answ 2 blessings doth the Scripture specifie to come from God as for example First victory in battle from the Lord When Moses prayes then Israel prevailes when he ceaseth praying Amaleck prevailes a Exod. 17 11. Secondly preservation or deliverance from enemies and danger comes from the Lord this was not unknowne unto Iacob who being afraid of his brother cryes unto God Deliver me I pray thee from the hand of my brother even from the hand of Esau for I feare him least he will come and smite me b Gen. 32.11 Thirdly health or recovery from sicknesse comes from the Lord this made Hezekiah when he heard that he must die to pray unto God to adde some more dayes unto his life and he was heard c 2 King
oppression c. All which temptations the poore man is lesse frequently assaulted withall Fourthly in the enjoying of riches the rich man is tempted unto Contentions and Suites and Pride and Intemperancy and Pleasure and Unchastity and that because hee is rich and his money will supply him in all these and procure him whatsoever his wicked heart may long and lust after but the poore man to whom this fewell is wanting must needs be more cold and lesse forward unto any of these then the rich man is And therefore in these regards we may safely say blessed are the poore § 3. The poore in spirit What is meant here Sect. 3 by Spirit Quest. 1 First some understand the Spirit of God and Answ 1 give this sense Blessed are the poore in spirit that is blessed are they who are poore for the Holy Ghost or who are made or become poore in will for the Holy Spirit h Hierom. ss Hence Bellarmine collects the vow of poverty but yet doth not so understand this word spirit Answ 2 Secondly some understand the humane spirit and this is the truth It is hence doubted whether by the humane spirit be meant the will or the cogitations This will the more clearly appeare by the exposition Quest 2 position and interpretation of this word Poore Answ Poverty in Scripture is threefold viz. either Affliction thus David saith I am desolate and poore that is afflicted i Psal 25.16 Want and this is threefold either in Act but not affection which is poverty by necessity Affectiō but not in act which is poverty by wil not poverty indeed Both Affection and Act k Bellar. de Monac lib. 2. c. 20. Humility Hence there are three expositions of the word some First expounding it of Affliction Secondly some of want and poverty Thirdly and some of humility First some by poore understand the afflicted thus Calvine s expounds the word but Bellarmine altogether rejects this because this verse then would bee one and the same either with vers 4. or 11. that is if by poore were meant afflicted men then it is the same with those that mourne vers 4. or those that are persecuted vers 11. Secondly some understand this word de egestate want or poverty in temporall possessions and this exposition onely delights the Cardinall Bellarmine who yet takes it neither for poverty in act onely or in affection onely but in both adding over and above these two things viz. First Affection is twofold Of Truth this is naturall affection and is without any heart of zeale l è Bern. Serm. de festo omn. Sanct. Of Charity this is a spirituall affection for the love of Christ and this he meanes here Secondly hence he collects that poverty is not onely to bee brooked and borne but also to be vowed this collection was gathered with the left hand for many things please God ipso imponente when hee layes them upon us which please him not te assumente when men undertake them of themselves without either his imposition or injunction It is pleasing unto God when men are patient and contented in their poverty the Lord laying it upon them to exercise and try them thereby but it displeaseth the Lord when men impose poverty or misery upon themselves the Lord not requiring it at their hands but blessiing them in temporall things Obiect 1 But Bellarmine gives us a triple reason that we may take our choice for the confirming of his deduction First because our Saviour meanes onely such in this place blessed are the poore in spirit that is such as willingly make themselves poore Answ 1 It is evident that Christ speaketh not of outward poverty but of the humility of the minde First because it is so expressed Blessed are the poore in spirit Secondly the Prophet David in the same sense saith I am poore m Psa 25.16 yet was hee a King and abounded in riches Thirdly our Saviour our saith The poore receive the Gospell n Mat. 11.5 yet were they not all poore in substance that received Christ as wee may see in Nicodemus Ioseph of Arimathaea and Zacheus But if this reason please not the Cardinall hath provided us a second and that is Because poore here is opposed to rich Luke Obiect 2 6.24 To this wee answer First although Christ Answ 1 saith Woe unto the rich yet he meaneth not all rich men but such as trusted in their riches for such onely are excluded the Kingdome of Heaven o Mark 10 24. Secondly although it be true that Christ opposeth Answ 2 poore and rich men yet the vow of poverty doth necessarily follow from hence for there is a deepe difference beweene these two to endure poverty and to vow poverty But Bellarmine gives us a third reason which is this Our Saviour Christ was poore both in action Obiect 3 and affection practising himselfe what hee taught unto others and therefore both poverty in action and affection is here meant To this wee reply First that Christ was not Answ 1 poore that is no begger and this their owne Cajetane affirmes giving these two true reasons to prove it To wit First because he bought necessary things Secondly because he gave unto the poore Iohn 13. Secondly it is untrue that Christ did professe Answ 2 voluntary poverty for we never read that ever he vowed poverty yea their owne extravagant hath decreed that it is an heresie so to affirme Christ having both money and a bagge for the almes of the poore Ioann 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place Stapleton in his antidot mentions it not Canisius that rakes up all the places and proofes he can for devoted poverty doth yet not cite this verse Alphonsus de castro in this head of poverty Haeres 3. doth plainely deny this to bee the meaning of this place and gives this reason for it because then it would follow that onely poore men should come into the Kingdome of Heaven which was the heresie of those that called themselves Apostolici Ib. Haeres 1. Thirdly some understand this place de humilitate of humility Blessed are the poore in spirit that is blessed are the humble now if it bee meant of humility not of poverty then necessarily the Spirit doth signifie the cogitation not the will and this exposition Bellarmine cannot deny because it is Chrysostomes and Augustines but hee preferres his owne exposition of vowed poverty before this Non de paupertate quia non per se laudabilis p Chrys de variis loc By poore in spirit is not meant poore in substance that not being a thing praise-worthy in it selfe but contriti corde the broken and humble in heart Chrysost s et op imperf qui non magna sapit de se Id. Ibid. sed factus ut puer Ib. Who hath no high thoughts or conceites of himselfe but is lowly in his owne eyes as a young child
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
is I. Not in an unknown language as the Papists do who pray in Latine II. Not without attention Quâ—â—â—dâ— Deo audiri speras cum teipsum non attendis Cyprian How can a man hope to be heard of God that doth not himself mark what he utters The Papists here give a double distinction to wit First betwixt a perfect and a weak attention and this distinction as true we admit because we are imperfect in all services and weak in the best performances And therefore at best our Attention in prayer is but weak and imperfect yet we must strive unto perfection and labour that our mindes in prayer may be wholly taken up with heaven and heavenly things Secondly they distinguish betwixt an Initial perpetuated Attention that is Men they say must have an Intention to pray and an Attention to what they pray when they begin their prayers but there is no necessity of continuing this attention unto the period of their prayers This distinction as foolish and false I reject because their aim and meaning herein seems to be this That men must be attentive at first when they pray unto God that so they may procure the Lords attention to their prayers and when once God attends to what we pray then we need attend no more unto that which we powre out because God will hear it though we do not mark it Secondly we must pray only for good things Rule 2 such as are agreeable to the good will of God 1 Iohn 5. carefully avoiding all petitions which tend to the hurt either of our selves or our neighbour or our God or our Religion For if God hear from us and grant unto us such requests it is in anger according to the fiction of Mydâ—s his golden prayer or wish Thirdly we must pray in faith Mark 11.24 Rule 3 Iames 1.6 being assured that God loves us that God hears us that God is able to help us yea that he will help us in as much as may stand with his glory and our good Fourthly we must pray with the Spirit 1 Cor. Rule 4 14. Iude 20. Rom. 8.26 For if our requests be the signs and groans of the Spirit or dictated and suggested unto us by the Spirit then they shall be both pleasant unto and prevalent with our heavenly Father Fiftly we must pray in humility Luke 18.13 Rule 5 Latrones Errones docent â—e orare Hier. in vitas patrum As Beggars pray for an Alms and Theeves for a Pardon so must we for those things which we stand in need of Sixtly we must pray penitently How can we Rule 6 comfortably or confidently pray unto God untill we are assured that we are reconciled unto him and our sins pardoned Non prodest medicamentum dâ—â— ferrâ—â— in â—â—hâ—â—re Isidor In vain is the plaister applied to the sore so long as the Bullet or iron is in the wound In vain no we pray for mercie or any blessing from God so long as sin is not forsaken hated and repented of Seventhly we must pray perseverantly Rom. Rule 7 12.12 Continuing untill God have heard our prayers or granted our requests Eightly we must pray in the name and mediation Rule 8 of Christ Iohn 16. Acts. 4.12 And that I. Because he is the onely beloved Son of God with whom God is well pleased and in whom he is pleased with us Iohn 11.42 II. Because Christ by his office is our Advocate 1 Ioh. 2.1 III. Because he onely merited pardon and redemption for us particular Rules Secondly the more particular Rules to be observed in prayer are these viz. Rule 1 First we must pray daily and ordinarily remembring that God is daily to be worshipped but prayer is a part of his worship wherefore we must daily pray Luke 18.1 and 1 Thess 5.17 Rule 2 Secondly we must pray fervently sending forth lowd clamours and strong cries unto God Psalm 5.5 Rule 3 Thirdly we must pray for particular blessings for health Iames 5.15 for victory rain and the like as was afore said and that I. By an acknowledgment of thy duty that thou oughtest to pray unto God and thou wert unworthy to receive any good thing from him if thou shouldst be negligent herein And II. We must pray particularly upon a sure hope that we shall obtain what we want if it be good for us and the rather because we pray for it which is the Lords own ordinance appointed for the obtaining of what is awanting unto us Sect. 2 § 2. Vnto the Lord of the harvest We see here that our prayers must be made unto God for First Christ is the Lord of the harvest as appears by his sending forth of Apostles and Disciples f Mat. 10.1 and Luke 10.1 Yet Secondly he names not himself but the Lord that he may shew that labourers come from him Observ 1 Hence we may learn That we must pray unto none but unto the Lord Psalm 50.16 Quest 1 Why must we pray onely unto the Lord Answ 1 First because he onely can give unto us what we want salvation being onely in his hand Answ 2 Secondly because he onely can attend unto the prayers of all every where at once Answ 3 Thirdly because he onely knows the heart and discerns whether we dissemble with him or pray in sincerity Answ 4 Fourthly because he loves us above all others or none loveth us so much as he doth Iob. 3.16 Object It will here be objected we pray unto men for divers things Paul prays the brethren and men daily pray and petition Kings and great and rich men and that lawfully how then do we say that we must pray onely unto God Answ To pray may be two manner of waies understood namely First in generall for every petition and request and thus indeed it is true that we may petition sue and make requests unto men but it must be for some temporall not for spirituall things and these requests must be made unto living and mortall men not unto the dead and glorified Saints Secondly prayer sometimes is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer for spirituall graces and eternall glory and thus understood we must pray onely unto God Quest 2 Why is God called the Lord of the harvest Answ 1 First because the harvest is his possession right Secondly because the harvest is gathered in by him Whence we may learn That the collection and gathering together Answ 2 of men unto the faith and profession of Religion Observ 2 is the work of God as evidently appears thus First Election is his Decree and the calling of men unto the truth first came from him Secondly as it came from God so it ends in him for the calleth men to the profession of Religion for his own glory Reade Ephes 1.4 5 6 Thirdly all things which serve hereunto are but Gods instruments whether the word or Spirit or Ministers or Day the Sabbath or Temple the Church yea or Christ himself All these are the
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
this more amply by and by II. When men deny God the Sonne and this is that deniall which the Text speakes of Whosoever shall deny me elsewhere the phrase is Whosoever shall be ashamed of me Marke 8.30 Luke 9.26 where this addition is put And of my words but the sense is one and the same for our Saviour speakes not here de causa moveme of the cause which moves men to deny Christ whether hatred ignorance feare or shame but de actu negandi of the deniall it selfe and this our Saviour condemnes this hee threatens and this he opposeth to the confession and profession of his name and word Whence we observe That to deny Christ is a great sinne Observ and doth alienate and estrange Christ from us How is Christ denied Quest 2 Christ is denied many waies or there is a manifold deniall of Christ namely either First internall which is two-fold to wit Answ either I. Direct when in heart a man utterly denieth the truth of the Gospell Or II. Indirect when men doe not beleeve in Christ but place their confidence in others and other things and that both for temporall blessings and spirituall graces Or when men deny the Providence of God Give mee not poverty lest I deny thee Prov. 30.9 Secondly Externall which is two-fold to wit either I. Direct when a man denieth Christ with his mouth and this is twofold to wit either First totall when men deny that there is neither Lord or Christ as the Atheists who impudently and blasphemously affirm that there is no Deity no Trinity Psalme 14.1 Or Secondly partiall and this is two-fold namely either I. When men deny that Christ is not yet come in the flesh as the Jewes do Or II WheÌ„ men deny that Christ is the Messias and true God as the Jews did Act. 3.13 Iohn 9.22 and As the Turks and Anti-christ doe 1 Iohn 2.22 Or II. Indirect and this is two-fold namely either First when men deny Christ in opinion and this is two-fold namely either I. When men hold not the truth of the Gospell in all things and in this sense whosoever doth thinke amisse either of God or Christ or Religion are said to deny them As for example First the Valentinians denied that Christ was incarnate and made true man Secondly the Arrians denied his Deitie or that he was true God Thirdly the Epicures deny the providence of God Fourthly the Saduâ—â—s deny the Resurrection Luk. 20.27 Fiftly Adam denied Gods truth and wisedome Sixtly the Pelâ—gians deny Christ to be our sanctifier contrary to 1 Cor. 1.30 Seventhly the Socinians deny Christ to be our Saviour for they who will not acknowledge him to bee such a Saviour as he is described to be in the word deny him to be a Saviour Eightly those deny Christ who forsake and fall away from the truth once received acknowledged and professed embraceing instead of the truth lyes and instruct of the word humane Traditions and superstitious vanities Or II. When men professe not the truth they know and hold they deny Christ for hee is either denied by silence or speech Some speake false against their conscience denying that openly which they know to be true Secondly some dare not openly professe that truth which they know for feare Thirdly some speake of Christ contrary to knowledge out of malice as the Jewes did or out of covetousnesse as the Souldiers did Mathew 28.13.15 They offend here against the profession of Christ and the truth and Religion who either First blaspheme Christ as Iulian the Apostate and the Pharisees and Iewes did who said he had â— Divell or as Pope Iulius 2 did when he said he would eat Bacon Al despetto del Dio even in despight of God Or Secondly when men assent unto errours for as there is but one Christ so there is but one truth and whatsoever is contrary to that is a lye And therefore the servants of Christ are the servants of truth Math. 26.70 Rom. 1.25 And they that deny the truth and accept of errours deny and forsake Christ Thirdly they also deny Christ who silence and conceale their profession who smother the truth in their hearts not suffering the profession of Christ or Religion to appeare unto the world Ioh. 9.20 and 12 42. c. who either are not able or at least are unwilling to satisfie every man who demands or desires to know a reason of their faith 1 Peter 3.15 yea many thinke it now a dayes a high point of wisdome so to elude by ambiguous answers all Questions concerning faith and Religion that no man can tell what Religion they love like or embrace Thus to cloake and cover Religion doth plainly unmaske and discover a denier of Christ Object But it may bee here objected It is lawfull sometimes to conceale some truths yea we are commanded to flie unto another City If we be persecuted where we are and therefore wee may surely conceale Religion Answ 1 First wee may hide some truths sometimes and this is most certaine but wee must neither hide all truths neither some particular truths sometimes Answ 2 Secondly the reason is not alike between fleeing from Persecution and concealing of Religion we having a precept for the one and a prohibition for the other But I omit these two Answ 3 Thirdly observe that there is a double profession of Religion namely I A Profession which is placed in good workes that is when our workes may bee knowne before our Religion And II. A Profession which consists in an open confession Quatenus fit ore of all the principles principal points of true religion Now the first profession is alwaies necessary But the second is not necessary alwaies we must never shew forth or performe any workes opposite or contrary to true Religion or the Doctrine of the Scriptures but we are onely to confesse and professe the Articles of our faith in a fit time and place and upon some serious occasion Secondly Christ is indirectly denied in Practise and this is Five-fold namely I. When Protestants deny Christ by a wicked life 2 Timoth. 3.5 which place is expounded Titus 1.15 c. and 1 Timoth. 5.8 And therefore the warfare of Professors is to deny ungodlinesse and worldly lusts Titus 2.12 For hee that denieth not these denieth Christ II. When Professours talke much of Christ and Religion but shew forth no religious workes or performances not beeing carefull that way to confesse Christ III. When men doe not labour to conforme themselves according to the example of Christ Philip. 2.5 IV. When his word which is taught unto us is not obeyed And V. When we neglect salvation trampling under our feet the blood of the Covenant and sleighting the offers of Christ made unto us in the word and the tender of salvation by him Read Hebr. 2.3 and 10.29 Acts. 3.14 and 13.46 And therefore let us take heed of all sorts of denials of Christ whether externall or internall whether direct or indirect because
forsake Religion shall bee rejected or forsaken by Christ at the last Math. 7. 23. and 25.12 Luke 19.27 and 2 Timothy 2.12 Verse 34 35 36. VERS 34 35 36. Thinke not that I am come to send peace on earth I came not to send peace but a sword For I am come to set a man at variance against his father and the daughter against the mother and the daughter in law against her mother in law And a mans foes shall be they of his owne houshold Sect. 1 § 1. I came not to send peace but a sword I came not to send peace that is an agreement and concord in evill such an evill peace as cannot stand with true Religion and a good conscience but the sword Quest 1 What is meant here by the Sword Answ 1 First some understand here a sword sent unto those who despise the Gospel because this place is borrowed from Mich. 7.6 where he speaks of wicked men who shall slay one another as the Moabites did Iudg. 7.22 And Ephraim and Manasses Esa 9.21 Or as Luke 19.27 But I doe not conceive this to be the meaning of this place Answ 2 Secondly some by this Sword understand the Gospel Chrysost imperf Revel 1.16 And that for these reasons to wit I. Because it wounds cuts and penetrates unto the hidden man of the heart Luke 2.35 Hebr. 4.14 II. Because it overcomes sin and Satan Ephes 6.17 III. Because it provokes the enemies of God and goodnesse unto anger Exod. 5.21 IV. Because it destroyes the enemies of the truth Rev. 2.16 and 19.15 Answ 3 Thirdly some by Sword understand the division which shall be amongst men by meanes of the doctrine of the Gospel Perkins Answ 4 Fourthly by Sword are meant afflictions which the Apostles must suffer from wicked hearers of the Word and the dissensions which shall be amongst hearers themselves Luke 12.51 Now our Saviour cals these a Sword that thus he may admonish us of a Christian warfare Observ Whence we may learn That our life or a Christian life is but a warfare Iob 1.7 Heb. 13.13 Quest 2 Whence is it that a Christian mans life is a warfare Answ 1 First it comes hence because they are odious unto Satan he knows that they are mortall enemies unto him yea those who shall confound and overthrow him and therefore be bruiseth their hâ—ele Gen. 3.15 and he raiseth up tumults against them Acts 19. Answ 2 Secondly the righteous are odious unto the world who hate Christ and all true Christians Ioh. 14. And hence their life is but a warfare Religion and the Word of God I. Condemns sin and the wayes of the world II. The gaines which come by oppression craft deceit and the like And III. The delights honours and vanities of the world And IV. The wisdome of the world it selfe counting it but foolishnesse And hence the world holds war with all those who adhere to the Word Answ 3 Thirdly the godly cannot endure the wickednesse of the world from whence it comes that the world wars with them The moderation and humility of the Saints often suffers much and makes them live peaceably with all Rom. 12.18 and hide and conceale a multitude of sins 1 Pet. 4.8 But when the Word comes and doth I. Detect impiety and the wickednesse of the world And II. Commands the faithfull to reprove the works of darknesse and to have no fellowship with them Ephes 5.11 13. Then the godly shew their dislike and worldlings hate them for that dislike True zeale respects none but God and his glory and therefore when he is dishonoured the righteous cannot hold their peace neither are carefull to please men Gal. 1.12 And therefore the world holds war with them How manifold is our Christian and spirituall Quest 3 warfare Two fold namely First Internall Answ when a man wars against his owne inbred lusts concupiscence and corruption this war we reade of 2 Cor. 10.3 c. Ephes 6.11 and 1 Pet. 2.11 but this we speake not of in this place Secondly Externall when a man suffers afflictions and persecution for Christ and this is here spoken of and also mentioned in these places viz. 1 Corinth 15.31 c. and 2 Cor. 11.23 c. Philip. 1.29 and 1 Tim. 1.18 and 6.12 and 2 Tim. 2.3 How may we know whether we be Souldiers or not Examine seriously these foure things namely First whether dost thou oppose Satan sin the flesh and thy selfe that is withstandest all the devils temptations and sins provocations and thy owne inbred corruptions and daily insultings Secondly whether dost thou oppose the world and honour and riches and peace and whatsoever else doth war against thy soule Thirdly whether dost thou fight at thy owne charges or goest a warfare at the Lords 1 Cor. 9.7 For the Lord doth I. Prepare his Souldiers by illumination and knowledge Hebr. 10.32 And then II. Arme them with Christian and spirituall weapons Ephes 6.14 And III. Support and strengthen them in the day of battell Psal 34.7 Luke 2.13 Fourthly hast thou put off all love of the world and wordly care for no man that goes on warfare entangleth himselfe with the affaires of this world 2 Tim. 2.4 § 2. For I am come to set a man at variance with Sect. 2 his Father c. What is the meaning of this verse Quest 1 First some understand this of wicked men as Answ 1 though our Saviour would say where the Gospel is despised there the obligations and tyes of nature are of no force Ier. 9.4 Mich. 7.5 6. Whence we may observe Observ That God will send domesticall dissensions amongst and unto those who contemne and despise the preaching of his Word Esa 57.21 Examples hereof we have in Senacherib Esa 57. Rehoboam 2 King 12. and Baasha 1 King 16. For it is just with God that I. Those who despise God their Father should be despised by their children servants and families And II. That those who despise the Truth should be deceived by errours 2 Thes 2.11 Quest 2 Is God the Author of this doth he send dissensions and lying and evill Spirits amongst us Answ Noâ— for first there are in us evill habits which would continually produce these acts if God did not curbe and restraine them by a preventing grace But secondly God being provoked he doth take away this bridle and restraint and breaks the stay and staffe wherupon we leane And therefore where Religion is despised there domesticall jars are to be expected For I. God doth direct and blesse those who feare him And II. Religion doth teach children and servants to obey and love their superiours And therefore they who disobey the Lord and despise Religion doe break the onely bonds that unite and knit families and housholds together Quest 3 Why are there dissensions and broyles and jars in privat and particular families or whence comes it Answ 1 First it comes hence because there is no Religion in that house Or Answ 2 Secondly because there
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
Herodians h Epiphan Danaeus The Scribes they were interpreters of the law and hence in this verse Herod called both the Governours of the Sanhedrin the Chiefe-Priests and also those that were skilfull in the law the Scribes that so it might bee a lawfull Councell and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Christ teaching us that a true Councell may erre Observ that this was a true Councell appeares thus First it was lawfully called by Herod the King Secondly those that were gathered together in Councell were the lawfull Rectors and Doctors of the people of God the Iewes Thirdly the consultation was about a maine question of Religion the true Messias and yet notwithstanding all this was done for a wrong and a wicked end Hence it may be doubted If a lawfull Councell may erre concerning religion who then Quest 2 must interpret the Scriptures Answer there are three interpreters of the Scriptures First I and thou or every particular man now this is to bee exploded that is when one private mans opinion or exposition shall crosse all that hath beene before it is lightly to bee waved or not much to be weighed and yet there have beene such who have spoken truth as for example Saint Hierome expounding those words The God of this World hath blinded their eyes a 2 Cor. 4.4 by the God of this world he understands the devill which exposition was called inventum Hicronymi Hieronymies phansy or inventiō because they that were before him expounded it of God the Lord and yet we see that his interpretatiō is true and all the other mistooke the place by an unanimous consent of all our now Interpreters I might give instance likewise of Augustines invention as they called it concerning the creation of the Angels but I passe it by concluding that a private and particular mans exposition which thwarts all that hath gone before it as it is not rashly to be beleeved and admitted of so it is not to bee adjudged to the fire nor wholy rejected till it have beene examined by other Scriptures and the analogie of faith Secondly the second interpreter of the Scriptures are the Fathers and Councells of the Church these are venerable highly to bee prized and much esteemed but yet not wholy and absolutely to be adhered unto or admitted without examining of them by Scriptures Thirdly the last and best interpreter of Scriptures is the word of God it selfe and this interpretation is to be admitted accepted and received nil difficile quod non alibi planum b August In fundamentall points absolutely necessary unto salvation that which is obscure in one place is more plaine and easie unto the understanding in another And thus every exposition of holy writ is to be examined whether it doe crosse or contradict any other plaine place of Scripture or no for the whole Scripture is as one truth and therefore that cannot bee the true sense of one place that belies another § 3. Herod demanded of them where Christ Sect. 3 should be borne Quest 1 It may heere bee doubted whether Herod did well in asking counsell of the Chiefe Priests concerning Christ or no First I answer to take counsell of them and Answ 1 advise with them was both according to the custome of the Iewish Church and also was well done because to them were committed the Oracles of God and therefore the Gentiles in these cases were to repaire unto them and all the Proselites were instructed by them Answ 2 Secondly I answer that this was not well done of Herod to advise with them upon an hypocriticall pretexte Teaching us Observ that truth is to be sought in the word and of the Ministers of the word they being appointed by God for this service and worke c Malach. 2.7 that is First to teach men what things are to be beleeved and known Secondly to leade and draw men unto those things that are to bee obeyed and done the Scriptures being given for this end to make a man perfect in knowledge faith and obedience unto salvation d 2 Tim. 3.16 Thirdly to admonish advise perswade and exhort e 1 Tim. 4.13 2. Tim. 2.25 whence wee are called dispensers f Cor. 4.1 that give unto all that are hungry good and wholesome meate and that in due time and therefore although it be blame-worthy to doe as some doe to question with the Ministers of God and desire to bee resolved by them of some scruples for this end that they may entrappe them in their talke or ensnare them as the Iewes did with Christ yet it is according to the ordinance appointment of God that those that are in doubt should have recourse unto his messengers for comfort consolation directiō Hence it may be demāded quomodo quatenus Quest 2 how and how farre we must beleeve the Church and the Ministers thereof First if the holy Citie become an harlot and Answ 1 the watchmen of the citie seeke onely their owne pompe and glory and covetousnesse c. then they are not to be beleeved Answ 2 Secondly if the voyce of the Church and Church-men be not vox Dei the voyce of the Lord we must not then heare nor beleeve them Answ 3 Thirdly wee must heare the Church and chiefe Priests and Scribes as Herod in this verse but then examine by the Scriptures what they teach unto us for this Christ commands g Ioh. 5.39 Search the Scriptures and Paul commends in those noble Bereans h Act. 17.11 that searched the Scriptures daily whether those things were so that were preached unto them And this we see is the present practise of this present Councell holden at Jerusalem the Magi they repaire unto the Church at Jerusalem Herod he repaires to the Priests and they to the Scriptures Vers 11 VERS 5. And they sayd unto him in Bethlehem of Iudea for thus it is written by the Prophet Quest 1 Why doth the Lord suffer Herod to know where Christ was borne seeing he sought his life to prevent which Ioseph was constrained to flye Could not the Lord first have admonished the wisemen not to have come to Jerusalem at all or have blinded the understanding of the Pharisees that they should not know where Christ was born seeing Herod desired not the knowledge of it for good but formischiefe Answ 1 I answer First God would not take away such a cleare testimonie of Christ from Herod the Lord will have him know of the birth of Christ that by his owne experience he may perceive and acknowledge that there is no forcerie against Iacob nor inchantment against Israel yea that all his Fox-like craft and subtiltie cannot availe him but that maugre his malice God will preserve this infant the newes whereof doth so trouble him from his rage tyranny and crueltie Answ 2 Secondly God would not take from his children the participation of the crosse For
imagine that they can prevaile against God as Pharaoh said who is the Lord that I should obey him I know him not neither will I at his command let Israel goe b Exod. 5.2 as if he would say mauger all his power I will still keepe them so in divers other plaine places we may see this truth confirmed c 2 Ring 18.34 19.10 Dan. 3.15 Ier. 43.2 This arrogant branch that thus thinkes to toppe the heavens sprouts from these three rootes First from those desires which are too importunate and boundlesse unde habeat quarit nemo sed oportet habere when men have not learnt to want nor to bridle their ambition but are infected with the itch of honour then they runne on in a violent course to obtaine their desires either by right or wrong thus hoping in despight of God as Pope Iulius said to obtaine and effect their purposes This was Herods fault who being blinded with ambition and desire of raigning hoped by his craft and policie to cut Christ short Secondly this hope that wicked men have to prevaile against Christ ariseth from the confidence they have in their owne power and strength wicked great men thinke nothing hard for them to doe and therefore dare wage open battell against Gods religion and his children Thus doth Herod and because none dare gainsay him hee hopes to prevaile This hope arises from forgetfulnesse they remember not oftentimes the hand of the Lord but looke upon things as meerely ordered and governed by second causes d Iames 4.15 they consider not the eye of the Lord that sees all nor the hand of the Lord that swayes all or they presume God will take no notice of them or they dare violate the truth and yet hope to escape punishment as Adam and Evah eate the apple and yet hoped they should not dye although God had positively without any If or and for that peradventure e Gen. 3.3 was of Evahs adding affirmed the contrary f Gen. 2.17 and thus doth Herod hope to prevaile against Christ although God himselfe had most plainely said the contrary g Psal 2. And therefore every one should learne 1. to restraine his bottomles desires and be content with whatsoever estate or condition the Lord shal call him unto or settle him in 2. Every one must remember that he can doe nothing of himselfe because in God we live and moove and have our beeing a Act. 17.28 yea because preferment comes neither from the East nor from the West but from the Lord and therefore when we endeavour against the will of God we doe but strive against the streame 3. All must learne not to forget either the eye or hand or power or truth of God but remember all things are ordered by a divine hand of providence and therefore let us not put forth our hands to use any wicked or unlawfull meanes either for the procuring of any blessing or the preventing of any evill for in doing so we prove our selves to be like wicked Herod that thinkes hee can prevaile against Christ the onely begotten sonne of God VERRS 17. Then was fulfilled that Vers 17 which was spoken by Ieremiah the Prophet saying Then was fulfilled Wee see heere how carefull the Lord is that every word of his should be Quest 1 fulfilled whence First it may bee asked shall every word of God whether promises or threatnings be accomplished Certes it shall Esa 55.11 Answ my word saith the Lord shall be fulfilled and not one jot or jota thereof shall perish b Matth. 5.18 for if the Lord speake it he wil also doe it 1 Pet. 1.24 Secondly Why shall every word of God be Quest 2 fulfilled why is the Lord so carefull to bring to passe whatsoever he hath spoken I answer First because God is truth it selfe Answ 1 Iohn 14.6 and the truth of the word doth depend upon the truth of God and therefore the Lord will fulfill whatsoever he hath spoken least an aspersion of falshood should be cast in his face Secondly because God is infinite in knowledge he knowes from the beginning what shall Answ 2 be for ever and cannot be deceived c Gal. 6.7 and hence it is that the Prophets doe so often speake of things which are to come as though they were present yea sometimes as though they were by-past I. Sometimes they speake of things which shall not bee for many yeares after as though they were already present as d Mal. 3.1 Mark 1.2 the Prophet from the Lord saith concerning Iohn Baptist Behold J send my messenger who shall prepare the way II. Sometimes they speake of things that are to come divers hundred yâ—â—res after as though they were already past as it is said of Christ e Esa 9.6 for unto us a child is borne and unto us a sonne is given as though he were then already borne and given Now the reasons of their thus delivering ther-prophecies was because they were as sure of thâ— event and accomplishment of that which by them from the Lord had beene spoken as though it were already present or past Thirdly because God is omnipotent able to effect whatsoever hee hath promised or threatned Answ 3 by his word at first all things were made yea so powerful is the voice of God that it never returnes in vaine f Esa 55.11 If the Lord should not accomplish what he either promises or threatens men would beleeve that he were not able to doe it and therefore being jealous of his honour hee is carefull to fulfill whatsoever he hath spoken Fourthly God will fulfill every word of his Answ 4 because he is constant and immutable g Iam. 1.17 for 1. he is never disturbed with affection nor transported by passion he doth all things upon mature deliberation with infinite wisedome and most calme affection 2 His will is never changed he is to day and to morrow and for ever the same and therefore hee certainely fulfilles whatsoever he speakes To summe up all this whole question in few words If the Lord did not fulfill or performe what he promises and threatens it were for some of these causes either first because hee is not true or not a God of his word Or secondly because he knew not what would come to passe some thing thwarting or crossing him which he did not foresee nor know Or thirdly because he is not able to performe what hee hath spoken Or fourthly because he is mutable and of another minde to day then he was yesterday Now all these are blasphemously derogatory from the Majestie of the Almighty and therefore least men should thus conceit of him hee fulfills all his prophecies and predictions that they may see and know that hee is infinite in truth power knowledge and also immutable Against this it will bee objected God threatens all sinners that none of them shall escape but Obiect 1 every one shall perish h Psal 9.17
exalted and every mountaine and hill bee made low and the crooked paths must bee made straight and the rough places plain g Esa 40 4. That is first we must prepare to meete Christ by the valleys that is by humiliation for the conscience of sinners being wounded are so depressed with a true sense of their sinnes that they dare not lift up their eyes unto heaven as wee see in the Publican h Luk. 18.13 and unto such unworthy ones in their own conceit Christ hath promised to come and to exalt these lowly valleys Secondly wee must prepare to meete Christ by laying low the mountaines and hills these high places that are to be levelled are either those that are 1. proud by nature or 2. that abound in honour and riches and in all affluence in worldly things by which they grow haughty exalting themselves contemning others and trusting in this lofty condition and aboundance or 3. those that are transported with a perswasion of their owne righteousnesse as though they stood in no need of divine mercy these are dangerous hills and therefore they must bee made low that is wee must 1. be humble in our selves and towards all 2. Not trust in any arme of flesh or worldly thing whatsoever 3. Not place any confidence in our owne merits or righteousnesse at all but have our affiance onely in the mercies of God through the merits and righteousnesse of Christ Jesus and this is our second preparation Thirdly wee must prepare to meete Christ by making crocked wayes straight by crooked pathes are meant all transgressions on the right hand as Heresies errours superstitions hypocrysie and the like these must all bee rectified that is reduced unto the rule of God and the Gospell of Christ hee being the way the truth and the life and his word the true way unto life and the most perfect rule of truth Fourthly wee must prepare to meete Christ by making rough places plaine by these rugged places are meant all errours on the left hand as impiety injustice intemperance and all other vices and obliquities of the life which being walked in casts a man headlong into destruction And therefore all these must be left before Christ will come unto us Quest 3 Thirdly it may be doubted by whose labour and ministery is this preparation wrought Answ By the Ministery of the Ministers of the word of God as in this verse it is by the voice of the cryer a Esa 40.3 the word being the meanes of regeneration and the seed of faith and therefore all the Ministers of the word of God should be industrious herein labouring to bring the people of God first to a true sense of their sinnes and sorrow for them Secondly to true humility mortification selfe denyall and a sure confidence in the onely mercyes of God and merits and righteousnesse of Christ Thirdly to reduce them from all hypocrisie superstition heresies and errours Fourthly to reforme and reclaime them from all sinnes vices and enormities whatsoever Sect. 2 § 2. Make his pathes straight Pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it may be demanded how these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathes and wayes are distinguished Quest Answ Observ I answer two manner of wayes first according to the use wayes are greater pathes are lesser to teach us that we must not onely abstaine from great sinnes but also from small and that we must not serve God for the most part but altogether The Lord will either have the whole heart or none at all he will not devide with Sathan and therefore they are much to blame that excuse their sinnes with saying they are but paths not wayes they doe not give themselves wholy to sinne for their transgressions are but small thus the Usurer excuseth his unwarranted trade because he takes not above eight in the hundred and never takes the extremity of a forfeiture the swearer excuseth himselfe because he sweareth nothing but truth the wine-bibber will say it is true he drunke hard but yet he was not drunken for he knew well enough what he said and did these excuses may be alleadged but they will not be admitted for they will not excuse us unto God because he requires that both paths and way should be prepared Secondly these two paths and wayes may be distinguished according to the grammatical sense or derivation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or use or goe often a troden or beaten path much used Observ teaching us that our hearts should not onely be viae but semita not wayes wherein God somtimes walks but paths wherein he may walke continually that is religion must have his continuall residence in the heart and soule without any dispensation at all The occasions of the exercise of religion are alwayes given and therefore if the heart be true they will be alwayes taken and exercises of religion frequently practised and not like some who never thinke of God or religion but upon the Lords day § 3. Make straight his Paths Rectificate Sect. 3 Here it may be asked what is to be rectified Quest Answ I answer Saint Luke shewes that there are foure things to bee made straight b Luk. 3.5 Valleyes Mountaines Crooked and sharpe wayes some thing hath beene spoken of these before § 1. I adde a word or two first Valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pracipitium this signifies a vacuite of grace these valleyes are to be filled and this emptinesse to be replenished and enriched with the grace of Gods Spirit c Apoc. 3◠15. Secondly Mountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summitas clivus which signifies humane pride and is to be humbled as aforesaid § 1. Thirdly crooked wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tortuosa which signifies an obstinacy in sinning and this path must bee made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right and straight that is our steppes must beee reduced into the wayes of God and therein must we walke with all humble submission night and day Fourthly sharpe wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salebrosa this is taken either 1. for sinne in generall or 2. for contention which breakes the bond of peace and rends the seamlesse coate of Christ or 3. for the thorns of worldly cares coveteousnes and these are to be made smooth i. e. sin is to be left contention to be laid aside and the love of the world to be mortified in us § 1. VERS 4. Vers 4 And the same Iohn had his raiment of camels haire and a leatherne girdle about his loines and his meate was locusts and wilde honey § 1. His meate was wilde honey The Papists Sect. 1 object this place to prove that Iohn was an Eremite Iohn Baptist lived in the desart fared coursely and was barely apparelled he eat locusts Object 1 a course kind of
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
taken up by Sathan thinke not of the power of the devill but of the patience of Christ for in him is no weakenesse but patience and in the devill no power but pride who thought that he did this by his owne power because Christ did not resist him at all herein Sect. 2 § 2. Into the holy Citie What Citie was Quest 1 this Jerusalem Luke 4.9 Answ Why did not the Divell rather take him up Quest 2 into some high Cliffe or Rocke in the Defart Answ Because he despaired to prevaile against him or overcome him in a solitarie place and therefore now he will tempt him unto vaine-glory which men are more apt unto Quest 8 Was this Citie holy Answ I answer it was called the holy Citie but it was nothing lesse for it was at this time a most corrupt place Teaching us that the Church although she want not her spots Observ yet is called holy Why is the Church called holy when shee is Quest 4 polluted and stained First because shee is consecrated to holy uses Answ 1 the name of God is called upon there the Oracles of God are taught there d Rom. 3.2 and religion is professed there wherefore she is called holy e Dan. 9.24 Secondly because she ought to bee such the Answ 2 members of the Church should be holy as their Father is holy 1 Pet. 1.15 Thirdly because God accepts of our weake Answ 3 and imperfect obedience if so be it be sincere as though it were holy not imputing our sinnes and infirmities unto us VERS 6. And sayth unto him Vers 6 If thou bee the Sonne of God cast thy selfe downe for it is written he shall give his Angels charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone § 1. If thou bee the Sonne of God Before verse 2. the Divell seemes to doubt whether Sect. 1 Christ were God or not and therefore that he may be the better resolved hee tempts Christ to turne stones into bread Now he tempts Christ to demonstrate unto others his Deitie by casting himselfe downe headlong as if hee would say I see thou art secure and safe and canst not be harmed because the Angels have the charge of thee to keepe thee but the inhabitants of Ierusalem know it not and therefore cast thy selfe headlong and wee will all without any further question beleeve that thou art the Sonne of God Where wee see before he tempted him unto Diffidencie and distrust and would have had Christ to make triall whether he were the Sonne of God or not now hee tempts him to Confidence and assurance the opposite of diffidence that because he is certainly the Sonne of God hee may therefore safely throw himselfe from the pinnacle for he cannot be endangered thereby Why doth Sathan allure us unto contraries Quest from diffidencie unto an unwarrantable confidence First not because hee is opposite unto himselfe Answ 1 but because hee endeavours one and the same thing by contrary meanes his craft more clearly shining forth hereby Secondly because vice is not onely opposite Answ 2 unto vertue but also unto the contrary vice Thirdly because often our mindes change which being observed by Sathan hee changeth Answ 3 his bait For first sometimes we delight in the vanities of youth and sometimes in the impieties of old age Secondly sometimes wee care not for our sinnes that is feare them not sometimes we are driven to despaire with the sight of them Thirdly sometimes wee neglect pietie and are carelesse of the practise of it sometimes we are puft up and grow proud of our performances Thus as Polypus for his owne advantage can take upon him the colour of a fish or of a rocke so this enemy of mankinde Polypus and Protens like can change himselfe into every shape and sute himselfe unto every disposition Sect. 2 § 2. For it is written The Papists object this place for the proofe of the necessity of humane traditions Object Heretikes and the Divell pretend Scripture for their errours and therefore we must not adhere onely unto the Scriptures but besides them we must have the traditions of the Church Answ We admit the antecedent but deny the consequent for when Sathan abuses Scripture that he may the better prevail against Christ our Saviour doth not forsake the word and flye unto Traditions but still useth this weapon untill hee have conquered his enemy the divell The divell objecting here it is written c. Christ doth not answer him Traditum est but Scriptum est it is written and not delivered by tradition And therefore by our Saviours example we are not to leave the Scriptures but cleave the more close unto them because the divell and wicked men abuse them It is written The Divell useth no Scripture Observ 1 that wee finde before this but now when hee findes himselfe wounded and driven backe with this weapon he labours to wrest it to his wicked purpose Teaching us that it is a divellish thing to defend sin by Scripture For First the divell doth not apply himself to the sense of that Scripture which he alleadgeth but wickedly wrests the words to his owne purpose Secondly he repaires not unto the Scripture untill he be so straightned that he knowes not how otherwise to unwind himselfe Thus oftentimes doe wicked men pervert the sense of the scripture when otherwise they cannot maintain their practises Thirdly to patronise and defend sinne by the word of God is to make God a patron and defender of sinne which is a monstrous impiety Quest 1 How can sinne be defended by the Scripture seeing it is a continued doctrine according to holinesse Answ It is easie to bee done by abusing wresting and corrupting of it as the Spider can draw and sucke poyson from the most sweet and Observ 2 wholesome Flowers Teaching us that satanicall men from the sacred fountaines of Scriptures can find out and invent arguments against religion because although they be the foundation of truth yet these men build straw and stubble upon them Wee are saved by grace said the blessed Apostle a Ephes 2.9 therefore we may sinne that grace may abound say these wicked ones b Rom. 6.1 2. Ex veris nil nisi verum from true propositions Quest 2 nothing can follow but a true conclusion how then can wicked men from this fountaine of truth draw arguments for the maintenance of errours Answ This may bee done three manner of wayes First falsò citando by corrupting and false citing of them and this is done one of these two waies either first Addendo by adding to the word of God as Evah said fortée lest perhaps ye die whereas God had said Morte morieris positively thou shalt die the death Thus the Pharisees adde unto the word of God the law saith thou shalt love thy neighbour therefore say they thou shalt hate thy enemy Or Secondly this is done Omittendo
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
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
to endure five dayes and if within that time God did not succour them he would surrender the Citie b Iudith 7 30.31 Manner when we are not contented either with An ordinarie blessing but wee desire greater although prohibited unto us thus Evah tempts God that she may obtaine a greater measure of knowledge and Rachel is not content so long as she is deprived of issue c Gen. 30.1 An ordinary obedience but tempt God by imposing heavier things upon our selves than the Lord requires of us as the Israelites doe d Act. 15.20 Thirdly when obstinately and contumaciously wee provoke God unto anger against us by our sinnes Shall we sayth the Apostle provoke or tempt God unto jealousie as though wee were stronger than he that is doe it not for his jealousie burnes like fire e 1 Cor. 10 22. Answ 3 Thirdly we tempt God two maner of wayes viz. either in his Threatnings to see whether God Can or Will avenge himselfe upon us according to his comminations Promises which sometimes wee Beleeve not at all by a distrust Of the Doctrine that is of the Gospell and the truth of God Of the practise that is of the protection or providence of God Beleeve too much and either Adde some circumstances out of our braine Or Neglect the meanes appoynted by God to bee used First we tempt God in his threatnings when notwithstanding them wee continue in our sinnes How long will yee provoke mee sayth the Lord unto anger with your wickednesse f Numb 14.11 Herein we tempt God three wayes to wit First wee try whether God can avenge himselfe as hee hath threatned thus Pharaoh sayth Who is the Lord that I should obey him I know him not neither will I let Israel goe g Exod. 5.2 As if he would say for this once I will try what hee can doe unto mee for my disobedience of him Thus Nebuchadnezzar being not obeyed by the three children in his fury sayth Who is that God 〈◊〉 can deliver you out of my hands that is I will try whether your God can prevaile against me or not h Dan. 3.15 Secondly we try whether God can see what wickednesse wee commit or not They encourage themselves sayth the Psalmist in an evill matter they commune of laying snares privily and say who shall see them i Psal 64.5 yea more Atheistically they else-where say k Psal 94.7 The Lord shall not see neither shall the God of Iacob regard it as though they would say they doe not beleeve that God can see what they secretly doe and therefore they will put it to the tryall whether hee can or not Thirdly wee try whether God will avenge himselfe or not upon us often we perswade our selves God sees us and is able to punish us and yet doubting whether he will or not wickedly try it These things hast thou done and I kept silence sayth God wherefore thou thoughtest that I was altogether such a one as thy selfe c. l Psal 50.21 that is thou thoughtest that I loved sinne and favoured it as thou thy selfe doest and because I did not speedily avenge my selfe upon thee therefore thou thoughtest I would not punish thy impietie at all It is very full of perill to tempt God any of these wayes Secondly wee tempt God in his promises when wee doe not beleeve the Doctrine or scope of the Doctrine or the promise that is made therein unto us Now it is a dangerous and heavie temptation not to beleeve the bare word of God without some ocular signe Thus the Israelites tempted the Lord saying Is the Lord among us or not m Exod. 17.7 that is wee will not beleeve hee is except miraculously he provide water for us Thus the Jewes blasphemously mocke Christ saying Come downe from the crosse upon which thou hangest and unto which thou art nayled and we will beleeve thee n Matth. 27.42 otherwise wee will not although God from Heaven hath pronounced thee to bee his Sonne Hence our Saviour reproves the Jewes because not content with the infallible word of truth they seeke and demand a signe o Luk. 11.16 and Ioh. 6.30 the word being given us for the rule of our lives Thirdly wee tempt God in his promises when wee doe not beleeve the promise of grace of mercie of protection or providence which is made unto us that is when wee distrust of the successe or event we tempt God impiously this God blames in his people Yee say it is in vaine to serve the Lord p Malac. 3.14 that is it matters not whether we serve him or serve him not all is one for he will not bee appeased or reconciled unto us doe what wee can God commands us to use the meanes both in naturall and spirituall dangers and evils and hee promises to blesse those meanes unto us as farre as may stand for his glory and our good and therefore for us to use the meanes hereby doing our part and to distrust the event and successe which is Gods part is to tempt him This was the Jewes fault Can God say they provide a Table in the wildernesse and meat in the desart a Psa 78.18 That which God requires herein of us is this if any lawfull meanes may bee used use them to the uttermost but leave the successe unto God if there bee no meanes in our power to use then cast our selves wholly upon God with boldnesse of confidence as Saint Paul did Having this confidence I know that I shall abide and continue with you b Phil. 2.25 Fourthly we tempt God in his promises when we believe too much that is hope and expect for more then is promised for to believe those things which God hath not promised is to tempt God or to desire beg or pray for more then God hath made any promise to grant is to tempt him Every petition powred forth must bee in Faith c Iam. 1.6 which Faith is built upon the Word that is the promises d Rom. 10 17. which promises are onely to be found in the Scripture e 2 Cor. 7.1 And therefore we must not desire or expect more then the word of God doth warrant or promise unto us Carefully herein observing these three particulars viz. First God onely promises unto us Generalia generall things as I will be their God f 2 Cor. 6.16 and I will be thy exceeding great reward g Gen. 17.1 and whom I once love I love unto the end h Ioh. 13.1 Secondly when God promiseth unto us Particularia particular things they are made upon some condition Thus God promised that those that trusted in him their life should be given them as a prey in all places i Ier. 39.18 and 45.5 and yet holy Zachary was slaine Mat. 23. and Kingly Esaias was dissected with a saw and therefore particular promises belong unto particular persons and are made unto them upon some
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
are made e Staplet Ibid. And therefore it followes not that because Christ is a Law-giver therefore he must make new lawes disanulling or opposing the old Secondly Christ saith Ego dicâ— I say not as Arg. 2 the Prophets were wont to doe Haec dicit Dominus Thus sayth the Lord and therefore Christ here opposeth himself to the law of God The reason why Christ sayth I say Answ is not because hee speakes contrary to that which his Father had spoken formerly by his Prophets but because whatsoever he speaks from the Father he speakes from himselfe which the Prophets did not Propheta ad conservos Christus ad serâ—os f Chrysost sup Christ as a Lord speakes unto his servants and therefore saith I say unto you the Prophets as the servants of the Lord speake unto their fellow servants in the Lord and therefore say thus saith the Lord. Thirdly Stapleton proves this from examples Christ saith he addes new Lawes and therefore Arg. 3 he opposeth the Law of God he proves the proposition thus First Christ saith thou shalt not sweare at all vers 34. I answer it was never lawfull or allowable by Answ 1 the Law of God to sweare by those things which Christ reproves wherefore this was no new Law Secondly Christ teacheth that Divorce is never lawfull but for adultery or fornication vers 32. I answer this was an old Law and no new one Our Saviour himselfe saying that from Answ 2 the beginning it was not allowed for a man upon every occasion to put away his wife g Matth. 19.8 Thirdly Christ teacheth us under the Gospel to love our enemies vers 44. Answ 3 This was an ancient law If saith the Lord thou meet not thy friends but thy enemies Oxe or his Asse going astray thou shalt surely bring it backe to him againe h Exod. 23.4 Now none can deny but this instance doth plainely imply and injoyne love to our enemies But if any be so blind that they cannot see it or so obstinate that they will not acknowledge that it may hence bee deduced or proved that wee ought to love our enemies let him listen then to the wise man If thine enemy be hungry give him bread to eate and if bee bee thirsty give him water to drinke c i Pro. 25.21 And therefore that addition which our Saviour speakes of vers 44. Thou shalt hate thine enemy is a falsification of the Pharisees as shall bee shewed afterwards and was never injoyned by the Law of God Fourthly Christ teacheth us to love our brethren and calleth it his Commandement John 14.15.21 and 15.10.12.17 and John 13.34 and Saint Paul cals it the Law of Christ Galat. 6.2 Answ 4 This was no new commandement but an old given in the Old Testament David expresly commends and implicitly commands this brotherly love Oh how good and joyfull a thing it is for brethren to dwell together in amity and unity Psal 133. c. Yea our Saviour saith the one halfe of the Law is to love our neighbour as our selfe Mat. 22.49 which words are taken from Lev. 19.18 And therefore I may safely those rubbes removed out of the way conclude this question that certainely Christ doth not here oppose himselfe to the Law of God but to the expositions of the Pharisees Quest 2 Why did not Christ who was the true Messias ordaine new Lawes for those to walke by who were under the Gospell Answ 1 First because the Law of God was perfect Psal 19.7 and wonderfull 119.129 and spirituall Rom. 7. extending it selfe to the inward man as well as the outward for it forbids coveteousnesse and condemnes the internall concupiscence of the heart in the tenth Commandement God is to be worshipped in spirit and with spirituall worship Joh. 4.24 this also the Law commands Salomon perswades us to give God our hearts Prov. 23.26 and Moses to love and serve God with all our hearts and with all our souls Deut. 6.5 And therefore there was no need of a new Law the old being such as hath beene said Secondly whatsoever Christ taught or desired Answ 2 to teach to his Apostles and Disciples and to all his dispersed through the whole world was included prescribed and laid down in the Law and therefore there was no necessity of framing new Commandements We read of three principal Lawes which Christ commends unto all that are under the Gospell the first is to keepe the Commandements Mat. 19.17 Now this is injoyned in the Old Testament The second is to love the brethren or our brethren this also was commanded in the Law The third is to believe in Christ but this is the Commandement of the Father k 1 Ioh. 3.23 § 2. But I say unto you The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity and he doth not endeavour to prove this from the best most learned or most ancient Rabbines but onely from his word that he might teach us Observ that the onely fountaine of truth is in his word Christ doth not say It was said of old thou shalt not kill c. but Rabbi Salomon or Ben-Ezra doth not say so But I say unto you that hence wee might learne that the true tryall of antiquity is in the Holy Scriptures and therefore wee are commanded to search them Ioh. 5.39 to repaire to them Esa 8.20 because by them we are regenerated 1 Pet. 1.23 from them we have faith Rom. 10.17 yea they are able to make us perfect l 2 Tim. 3 16. The Church is our Mother therefore shee must be subject to God our Father for the wife ought to be so unto the husband and hence Saint Paul would have us to wave the opinion of an Angell rather then of the word of God m Gal. 1.8 much more then of a Father who is subject to errour as was shewed in the former verse Is there no use at all to be made of Antiquity Quest or of the opinions workes and writings of the Fathers and Ancients First in generall the true use of the Ancients Answ 1 is not to establish a new way unto heaven but to facilitate the old not to teach new opinions but to expound and explaine the ancient truths which are couched in holy writ Secondly more particularly the true use of Answ 2 the Fathers and ancient writers consists In these 4. things to wit First in the exposition of the Scriptures which is twofold namely either Positive as for example this exposition of Scripture is true because the Fathers so interpreted it This followes not Privative this exposition is false because none of the Fathers so give it here observe two things namely First this is no certaine or generall rule because often all the Fathers of some one time or for a long time have been mistaken as was shewed in the former verse in the exposition of Gen. 6.2 and 2 Cor. 4.4 Secondly this is
throne of grace for mercy with our tongues Fourthly wee must confesse our sinnes unto God with our mouths Fiftly wee must speake the truth and hold forth the truth in our words Sixtly we must edifie our brethren by our speeches and communications z Ephes 4 29. Coloss 4.6 For the performance of these holy duties God in mercy hath given us not as unto the other creatures dumbe and silent tongues but speaking tongues and therefore hee that shall thus farre defraud the Lord of his expectation making this rare member an instrument of wickednesse shall be punished by the Lord for this abuse therof with hell fire Secondly because these speeches are evill in Answ 2 themselves Hence Michael contending with Sathan about the body of Moses durst not use any reviling speeches but onely said The Lord rebuke thee a Jude 9. vers The Lord best knowing the impiety of such words and how prone wee are unto them hath shewed his infinite mercy and care towards us in the preventing of them by the framing fashioning and placing of the tongue God doth nothing in vain therfore he would have the sons of men to anatomize the tongue and to read some profitable lecture upon every particle thereof as for example I. The tongue is placed in the head in the midst of the senses to teach us that our words must bee wise grave weighty and discreet II. The tongue is hedged and fenced in with a double wall namely of earth and of stone the lips being as the earthen wall the teeth as a stone wall to teach us that we must set a watch over our lips and keepe our tongues as with a bridle yea be cautelous and circumspect in our words that nothing may break through the teeth and lips which is either displeasing unto God or disagreeing unto our profession or disgracefull unto our brethren III. The tongue is simple and undivided men being not like Serpents double or cloven tongued to teach us that wee must speake the truth alwaies for truth is but one and we have but one tongue and therefore it should alwaies utter the truth IV. The tongue is tyed below but hath no ligaments above to teach us that our tongues must bee much more prone and ready to speake of heavenly and celestiall things then of earthly and terrestriall frequent in discoursing of those things which are above more spare of those which are below V. It is of a soft not of a hard canly or tough nature to teach us that our words must be mild soft gentle and not proud reprochfull cruell disdainfull and the like These things the Lord would have us to ruminate upon in our tongues that so it may be a meanes to make us more wary of our words we being naturally so prone to breake forth upon all occasions and provocations unto unchristian speeches which are both displeasing to our Father hurtfull to our brother and mortall to our selves and therefore if wee would not defile our tongues provoke our God extinguish grace grieve the Spirit enflame and kindle the fire of hell for the burning of our selves wee should abstaine from all rayling reviling and reprochfull words not saying in our anger to our brother either Racha or thou Foole. Quest 4 Wee are prone to utter what we ought not against our brother in our rage as was truely said before and therefore what meanes may we use for the curbing of this little troublesome and firy member the tongue which often sets on fire the whole course of nature Answ 1 First study to answer and learne to speake well The righteous studieth to answer but the mouth of the wicked powreth forth evill things b Pro. 15.28 Let us not accustome our selves to speake whatsoever comes uppermost as the proverbe is but digest weigh and ponder the nature and quality of our words before we speake Answ 2 Secondly strive and endeavour to speake molliter mildly gently calmely that thy answers may be soft c Pro. 15.1 for they will pacifie wrath that thy tongue may bee soft for that breaketh the bone d Pro. 25.15 Frangit osseum that is durissimum rigidissimum gentle and soft words wil mollifie the most hard rigide and crosse natures e Tremel sup Answ 3 Thirdly learne to speake sanctè holily and purely Let thy words be seasoned with salt fit for edifying that they may adde grace to the hearers Ephes 4.28 Coloss 4.6 Let us accustome our selves to pious discourses that they may become habituall unto us and so wee shall bee the more free from all corrupt and wicked speeches which our Saviour hath threatned here to punish with hell fire Sect. 9 § 9. Shall be in danger of hell fire What is meant by Gehenna Quest Hell in this place Answ 1 First some hereby understand the valley of Hinnom which is mentioned Iosua 15.8 And which was abused by Idolaters to barbarous inhumane and heathenish Idolatry Thus Ahaz burns incense in the valley of Hinnom and burnt his children in the fire after the abominations of the heathen f 2 Chro. 28. Thus Manasses causeth his children to passe through the fire in the valley of the sonne of Hinnom 2 Chron. 33 6. The fire wherein their children were burnt was called Tophet They have built the high places sayth Ieremiah of Tophet which is in the valley of Hinnom to burne their sonnes and their daughters in the fire g Ierem. 7 31. And the Idoll whereunto they there offered their children was called Mâ—lech They built the high places in the valley of Hinnom to cause their sonnes and their daughters to passe through the fire unto Molech h Ier. 32.35 Answ 2 Secondly in this valley of Hinnom there was a double fire First the fire wherein their children were burnt our Saviour here by the fire of Gehenna may have reference to this fire thus First this valley of Hinnom was a place of miserie in regard of those many slaughters that were committed in it through their barbarous idolatry so Hell is a place of miserie and infelicitie wherein there is nothing but sorrow Secondly by the bitter cries and ejaculations of poore infants the restlesse torments of hell may be shadowed here also Secondly in this valley of Hinnom was another fire which was kept continually burning for the consuming of dead carkasses and filth and the garbidge that came out of the Citie Now our Saviour by the fire of Gehenna in this place hath reference principally to this fire signifying hereby the perpetuitie and everlastingnesse of hellish paines If my Reader desire further to learne how the Kabbalists paraphrase and distinguish of a superiour and inferiour Gehenna or how they observe seven mansions or degrees in Gehenna called 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Let him read Capnio de Kabala pag. 644. and Pet. Galat. lib. 12. cap. 6. lib. 7.
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
her that is divorced committeth adultery Bellarmine de Matrim cap. 16. Arg. 1. urgeth these words for the proofe of their former assertion that for adultery one may dismisse another but neither party can marry againe for any cause during life Christ here saith Whosoever shall marry her that is divorced committeth adultery These words saith the Jesuite must be understood generally without the exception of fornication for if it be lawfull to marry an adultresse who is divorced for adultery and the innocent party who is dismissed but not for adultery then should the case of the adultresse be better than of the other Answ 1 First the adulteresse is not straite way to be admitted to second marriage but it is fit that some restraint should bee made in the discretion of the Magistrate lest it might bee made an usuall practise for incontinent persons to change their Answ 2 wives Therefore in this behalfe the adulteresse case is not so good Secondly the innocent persons case is much Answ 3 better because she is free from so great a sinne as the adulteresse is guiltie of Thirdly the innocent partie may be reconciled to her first husband 1 Corinthians 7.11 Answ 4 Which is better then to have a new husband Fourthly If she cannot be reconciled and the froward partie fall into the sinne of incontinencie as he is most like in this case refusing the company of an honest wife to be given over then hath the innocent partie the same remedie which the adulteresse hath but upon Answ 5 much better conditions then she Fifthly the exception in the first clause of the sentence except it be for fornication must be supplied also in the latter Willet synops fol. 780. Arg. 2. Vers 33 VERS 33. Againe yee have heard that it hath beene said by them of old time Thou shalt not forsweare thy selfe but shalt performe unto the Lord thine oathes Sect. 1 § 1. Thou shalt not forsweare thy selfe Wee see here that Perjurie is so infamous and notorious that it is condemned by the wicked Scribes and Pharisees as a grievous sin Quest 1 What is Perjurie Answ Pejerare non est falsum jurare sed quod ex animi tui sententia juraris id non facere perjurium est Cicero offic 3. Perjurie is not to sweare falsly but not to performe what one hath sworne And this definition evidently appeares to bee true by this verse Thou shalt not forsweare thy selfe but shalt performe unto the Lord thine oathes But of this more by and by How many sorts of Perjurie are there Quest 2 As there are two kindes of oathes Answ so there is a double perjurie namely First Assertorium whose subject is an indicative proposition which shewes something this perjurie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Obligatorium whose subject is a Promissorie proposition which promiseth to doe some thing and this perjurie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these is more palpable and therefore the Jewes rather taught the second as appeares plainly by this verse But of these more particularly Perjurie J say is two-folde First Apertum manifest and palpable Secondly Palliatum cloaked and palliated First there is Perjurium apertum manifest and palpable Perjurie Why doe men thus forsweare themselves Quest 3 First some doe it for lucres sake using it Answ 1 in buying and selling but this gaine will bring leannesse unto the soule and bee like Geheza's prey which was rewarded with a cleaving Leprosie 2 King 5.27 Secondly some doe it that they may avoide Answ 2 the punishment of the law when they are examined concerning some crime before either Ecclesiasticall or Civill Judges Thirdly some forsweare themselves that so Answ 3 they may be free from paying their debts which they truely owe. Answ 4 Fourthly some that they may not restore things that have beene betrusted unto them to keepe Fifthly some that they may by their perjurie Answ 5 gratifie their friends Sixthly some forsweare themselves out of Answ 6 hatred unto others and although this be a very divelish practise yet it is too ordinary in Warrants for the Peace and diverse the like cases wherein men care not what they sweare so they may but have those punished whom they hate Why must we be thus carefull to avoide this Quest. 4 perjurie First because otherwise we shall destroy our Answ 1 soules unprofitably for hee that useth to forsweare himselfe will not bee beleeved nor credited Secondly because if we should be overtaken Answ 2 herewith we should be a disgrace a by-word unto the Papist Turkes and Heathens Amurath perceiving how Vladislans the King of Hungary had shamefully broken Truce with him opened the Booke wherein the League was written and which Vladislans had sworne to observe unto Christ praying him to take notice of the disloyaltie of his servant and to revenge his Perjurie which hee did indeede The Papists bragge but their equivocations and mentall reservations make mee call the truth of it in question that in the dayes and places of Popery men were and are more true of their words and faithfull in their oathes then we Protestants are And therefore if wee desire to adorne that Profession which wee have undertaken wee must carefully avoide Perjurie Answ 3 Thirdly because this is an indignitie which man could not suffer then much lesse God No good or honest man could endure that his name should be thus abused unto perjurie how detestable then is it unto the Lord for men to sweare falsly by his name Answ 4 Fourthly because by perjurie men doe strive with their Maker hoping to deceive him by their fraud and craft They call him to witnesse that which they know to be false thus hoping to beguile the Lord. Answ 5 Fifthly because hee that sweares falsly by Gods name doth call God to avenge himselfe upon him and doth thus hasten judgement which comes upon such wicked men fast enough And therefore let us not by calling God to witnesse our untruthes provoke him unto anger for wee are not stronger then hee is g 1 Cor. 10.22 Answ 6 Sixthly because the Lord will never acquite such an one in Judgement The Lord will not holde him guiltlesse who taketh is name in vaine much lesse him who abuseth it by swearing thereby falsly yea he hath threatned that hee will bee a swift witnesse against the false swearer h Mal. 3.5 And therefore if we desire estimation and credit amongst men if we desire to honour our Profession if wee desire to offâ—r no indignitie to our God by which hee may bee provoked justly to bee angry with us to condemne us and severely to punish us then let us carefully avoide all Perjurie and false swearing Secondly there is perjurium palliatum a palliated and subtile perjurie when men take an oath either in such a forme as they can interpret their oath which way they will or els have their private reservations and craftie equivocations all which are usuall with the
of hostes e Esay 19.18 Fourthly that Christ doth not quite take away all swearing appeares by these reasons I. Because he saith himselfe he came not to destroy the law now if he had condemned and forbidden all oathes hee had dissolved the law and the Commandement of God which saith Thou shalt sweare by my name f Deut. 6.13 and 10.20 And therefore Christ here saying Thou shalt not sweare at all doth not destroy the law but fulfill it because hee taught them the way and meanes how to fulfill it namely to take heede of all perjurie and rash oathes as we shall see amply by and by II. This will appeare by the consideration of the nature of an oath because an oath is nothing else but an invocating of God whereby we desire that he who is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcher and knower of the heart would giue testimony of the truth and punish him who sweares if willingly or wittingly he affirmeth any thing which is false Now none without blasphemie can say that Christ forbids and condemnes invocation of God III. The truth hereof appeares by the end and use of an oath both in regard of God and man First an oath ascribes unto God 1. the laude and praise of infinite wisedome because he only knowes the most secret corners and passages of the heart and understandeth all truth and therefore we implore his presence to testifie the truth of that which is delivered 2. an oath doth ascribe unto God the praise of infinite goodnesse and justice because hee is the onely defender of truth and avenger of falsehood and therefore we desire in swearing that if wee utter any falsehood God would judge us and make us examples unto others Secondly in regard of man swearing is the very bond of all humane societie and civill government which cannot subsist without truth therefore the Apostle saith that among men swearing is the end of all strife as if hee would say there is no greater better nor surer way to be beleeved then by taking a lawfull oath because he who makes no conscience of an oath makes conscience of nothing And therefore to condemne and forbid all swearing were to detract from Gods glory and to destroy and dissolve the bond of humane societie g Pareus s IV. That Christ doth not quite take away all oathes appeares because there was nothing commanded in the law of Moses which was sin in it selfe and therefore Christ would not forbid that which was good V. Because swearing is commended as a speciall part of Gods worship and an excellent signe of an upright man yea hath a promise of blessednesse whence I argue thus That which God the holy Ghost commends in Scripture as a part of Gods worship and a signe of an upright and holy man and which God the Father promiseth to reward with eternall happinesse that God the Sonne will never quite take away condemne or prohibite But swearing truely and lawfully by God is commended by God the Holy Ghost as a part of Gods worship and a signe of an upright and holy man and hath a promise from God the Father of eternall glory Therefore God the Sonne will never quite take it away The first proposition I take as granted because I hope none will deny it The second may be thus confirmed Every one that sweareth by God shall glory but the mouth of them that speake lies shall bee stopped here is both an Antithesis betweene the wicked and those who sweare by God as also a promise made unto such h Psal 63.11 Thou shalt sweare saith Ieremiah the Lord liveth c. and thou shalt turne from thy abominations and then thou shalt not remove Ierem. 4 1 2. But most plainely the Prophet David Psal 15. propounds a double quere First Oh Lord who shall dwell in thy Tabernacle Quest 1 who shall abide in thy holy hill that is who shall be made partakers of eternall happinesse Answer He that walketh uprightly Answ and worketh righteousnesse and speaketh the truth from his heart Secondly who walketh uprightly and worketh Quest 2 righteousnesse and speaketh the truth Answer Hee that sweareth and changeth not Answ though it bee to his owne hurt VI. It further appeares that Christ condemns not all swearing because hee saith here Thou shalt not sweare by Heaven or by Earth or by Ierusalem or by thy Head but he doth not say Thou shalt not sweare by God and we allow of no other oathes And thus much for the first generall answer to the second objection that our Saviour doth not prohibit all swearing in saying Thou shalt not sweare at all Answ 2 Secondly the meaning of our Saviours words is Thou shalt not sweare at all ordinarily in thy common talke And thus Saint Iames is to be understood when he saith Sweare not neither by heaven nor by earth nor by any other oath i James 5.12 Quest 3 Why is all swearing forbidden in ordinary communication and discourse Answ 1 First because it comes from Satan vers 37. Whatsoever in our common talke is more than yea or nay comes of evill that is from that evill one the devill Answ 2 Secondly because swearing ariseth from no internall concupiscence and therefore is more inexcusable It proceedeth not from any desire of honour or pleasure or gaine or ease and idlenesse for there is none of these to be acquired by common swearing it onely proceedes from a perverse nature And therefore as he is the best Christian who loves serves and desires God for himselfe and not for any reward so he is the worst Christian who blasphemes disobeyes displeases and dishonours God for himselfe and not for any thing whereby hee may have either pleasure or profit or honour or ease for the swearer is both more wicked and more foolish then either the drunkard thiefe or adulterer because there is pleasure and profit in these but in that nothing but a corrupt and perverse disposition Answ 3 Thirdly this pollutes and profanes the Name of God the mercy of God the justice of God yea all the Attributes of the Lord to attest his presence and testimony upon every trifle brabble and sleight occasion Answ 4 Fourthly this profanes the worship of God a religious oath is a part of Gods worship as was said before therefore this customary and usuall swearing profanes this worship So prayer is a part of Gods worship but hee who at Dice shall pray God to send him a good cast profanes that worship Answ 5 Fifthly because by this usuall swearing wee defile and pollute our tongues which are given us for the glory of God David saith Hee will praise God with the best member he hath that is his tongue because it was given us by God that thereby we might laud praise magnifie and honour his holy Name now by swearing we dishonour both God and our tongues Answ 6 Sixthly because God will never hold him guiltlesse that thus prophanes his Name
because the Divell is the author hereof as will appeare in the last section of this verse yea as swearing comes from him so it bringeth to him as was probably shewed in the example of a Gentleman riding over a bridge in Cornewall who was a notorious common swearer and upon the stumbling of his horse swore at him and presently fell with his horse â—nto the Râ—ver and was drowned saying as hee fell Horse and man and all to the Devill Answ 2 Secondly because it is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the uncleanâ— to him that sweareth and that feareth an oath In which words he maketh swearing an evident proofe of a prophane person Eccles 9.2 Answ 3 Thirdly because God sometâ—mes remarkably judgeth this common swearing as we reade hee did in a serving man in Lincolnshire who used to sweare commonly by Gods Blood for when he lay upon his death bed continuing still in that sinne hee finally heard the Bell toule and therewith sware Gods Blood this Bell touleth for me and presently the blood gushing out on all parts of his body he dyed Quest 2 What may we thinke of the practise of those who sweare by the Masse and by the Rood Answ This is a wicked thing in a very high degree because they have beene made Idols and consequently Gods greatest enemies if a subject should give that royall honour which is due only unto the King unto a professed and proclaimed Traytor he deserved to dye and were unworthy to live that should thus esteeme his Soveraignes greatest enemy so they deserve that God should never hold them guiltlesse that thus in Gods steade set up these superstitiously used idols and then sweare by them as if they were Gods This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children have forsaken me and sworn by them who are no Gods o Jer. 5.7 And againe They that sweare by the of Samaria saying Thy God O Dan liveth shall fall and not rise againe p Amos 8.14 Sect. 2 § 2. Be yea yea and nay nay What doth our Saviour meane by this affirmation and negation The Ancients did expound this doubling of the words yea yea nay nay Quest three manner of Answ 1 wayes namely First as in the conscience the thing either is or not so also it should be in the tongue Secondly as the thing indeed either is or not so also it should be in the speech Thirdly as in the mouth there is yea or nay so there should be in the deed or worke that is according to the truth of the thing and our knowledge thereof should our words be and then according to our words spoken our works should be performed Secondly our Saviour hereby would teach us Answ 2 carefully to avoid both all superfluitie of speech and all manner of oathes answering all questions either by a simple affirmation or negation § 3. For whatsoever is more then this Sect. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used sometimes signifies excellent sometimes abundant sometimes superfluous comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra as if we should say above that which is necessary and so it is taken â—n this place whatsoever is superfluous or more than needs avoid it for it commeth of evill The Anâ—baptists hence object that all swearing Object 1 yea even before a Magistrate is forbidden because it is superfluous and more than needs for the thing enquired after may simpâ—y be affirmed or denyed First necessary oathes are not superfluous Answ 1 oathes thus Beza Secondly our Saviour saith Let your speech Answ 2 be yea and nay but when the Magistrate imposeth injoyneth and commandeth an oath then it is not ours that is in our power Areti part 1. probl 66. Our Saviours scope is here to forewarne us of all levitie and vanity in our ordinary talk and not to forbid all swearing when a weightie necessity urgeth thereunto They object againe our Saviour saith here Object 2 Whatsover is more than these commeth of evill And therefore to sweare by God before a Magistrate is unlawfull This followes not it proceeds from evill Answ therefore it is evill And thus Saint Augustine saith sup Non dicit malum est sed a malo procedit Christ doth not say that it is evill to sweare by God in it selfe but that it comes from evill thus ordinarily and without any necessity to call God to witnesse the truth of what wee affirme Can that be abused in using vvhich is lawfull Quest Wee may deprave and pollute the best thâ—ngs by too much liberty as for example 1. Answ Externall good things may bee abused 2. Internall First there are many externall and outward good things which may be abused as for example First Honour is good but yet It is not good to eate much Honey nor for men to seeke their owne glory too much Secondly Prov. 25.26 riches are good but yet a man may so set his heart upon them that they may become a snare unto him r Mat. 6.19 and therfore as we must not seek honour too much so must we not labour too fast to bee rich Thirdly Meat and Wine are good and yet they may be abused unto gluttony and drunkennesse Å¿ Eze. 16.49 Ephes 5.18 Fourthly apparell are good and yet they may be abused unto pride Luke 16 19. Act. 12.21 c. Fifthly pleasure and delight is good and yet they may be abused Luke 16.25 Prov. 25.16 Sixthly ease and rest are good sometimes and yet the abundance of ease is the cause of much evill t Eze. 16.19 Seventhly time is good but it may be mis-spent and abused Secondly there are many internall and inward good things which may be abused as for example First joy is good and yet a man may give himselfe too much to jollity and mirth Eccles 3.4 and 7.4 and 1 Cor. 7.29 Secondly sorrow is good and yet a man may be too sad and dejected giving too much way to sadnesse and griefe Eccles 3.4 and 1 Cor. 7.29 and 2 Cor. 7 10. Thirdly feare is good and yet a man may be too fearefull 1 Chron. 21.31 Fourthly knowledge is good and yet sometimes it puffes up 1 Cor. 8.1 and Eccles 1.18 c. Rom. 12.3 Fifthly Justice is good and yet a man may be too just u Eccl. 7.18 that is a man may be too cruell severe and rigid pressing the Law alwayes to the uttermost and so Summum jus summa injuria Sixthly divine Revelations are good and yet Paul was in danger to have bin puft up through abundance of them v 2 Cor. 12.7 And therefore let us labour to be sober and moderate Rom. 12 3. § 4. Commeth of evill or a male illo Sect. 4 Some reade these words Neutraliter commeth from evill some more rightly Masculine of the Divell whatsoever is more than these commeth of the
evill one Thus Beza Musculus Gualter The reason of this reading is First because the article is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a malo illo Secondly because it is thus taken elsewhere when one heareth the Word of God and understandeth it not then commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one c. Mat. 13.19 Our Saviour here teacheth us Obser that as every one in generall who workes wickednesse is of the Divell as Iohn 8 44. and 1 Iohn 3.8 so particularly every customary swearing is from that evill one How is usuall swearing from the Divell Quest 1 These ordinary oaths come from Satan two manner of wayes Answ To wit First immediately because he tempts thereunto Secondly mediately because hath a haÌ„d in the occasions of swearing whether in our Selves which are these First lightnesse and vanity of speech or a pronesse unto swearing Secondly a custome of lying whence it comes to passe that wee are not beleeved except we sweare Thirdly an habit or evill custome of swearing Fourthly unbridled anger which makes us oft breake forth into swearing Fifthly covetousnesse whence thou wilt rather sweare then want what thou wouldest or shouldest have These things are wrought in us by Satan and are occasions unto us of swearing Brethren which are two viz. First incredulity wee sweare because our brother will not beleeve us by yea and nay Secondly perswasion thus Iob was perswaded by his wife to curse God and aye and many are perswaded by their friends to take many an unnecessary oath Quest 2 What are the remedies against this usuall swearing Answ 1 First set a watch over thy mouth keepe thy tongue as with a bridle that is speake not rashâ—y Answ 2 Secondly give no place to this wicked custom of swearing at all for it thou dost thou wilt sweare when thou knowest not and breake out into oathes and never marke it Answ 3 Thirdly be true in all thy words and deedes and then none will suspect thee of fa sehood but beleeve thy yea and nay as well as an oath Answ 4 Give no place to wrath and anger lest it occasion oathes Answ 5 Fifthly bee not covetous lest avarice spurre thee on to swearing rather loose a part of thy substance then destroy by swearing thy best part thy soule Answ 6 Sixthly bee not suspicious but beleeve all things untill thou know the contrary lest through thy incredulity thy brother sinne by swearing Seventhly remember that by swearing I. Answ 7 Thou servest and pleasest Satan II. Thou pleasest and servest him that seekes and desires nothing so much as thy destruction 1 Pet. 5.8 Yea III. A custome of swearing will bring thee to horrible blasphemy VERS 38. Yee have heard that it hath beene said Vers 38 an eye for an eye and a tooth for a tooth This was a Law given unto the Jewes by God Quest 1 how then did they abuse or pervert it that our Saviour here opposeth their opinion or practise of it First in generall they hence thought revenge Answ 1 was lawfull and that by this Law liberty was allowed par pari reponert to recompense evill with evill Answ 2 Secondly in particular they apply that unto themselves which is onely peculiar and proper unto the Magistrate Quest 2 Are not these the very words of the law an eye for an eye c Answ They are but they are not a true rule to private persons because they were not given unto them Quest 3 How doe men so abuse Scripture that from the truth thereof lies are often concluded Answ This is done many waies namely first Omittendo by omitting something as they did verse 33. Thou shalt not for sweare thy selfe but omitt the words of the law Thou shalt not sweare Secondly Addendo by adding something unto the word thus they doe verse 43. Thou shalt love thy friend and hate thy enemie the last clause thereof was added this is a cursed thing to adde to Gods word Thirdly Sensus nostros ingerendo by wresting the words to our owne purpose Thus the Papists say the Apostles had five loaves and two fishes Therefore there are seven Sacraments w Mat. 14 17. Christ said to Peter feede my sheepe Therefore the Pope had absolute power to governe the Church binding and loosing excommunicating and deposing whom he pleases These are grosse consequences Fourthly Verba premendo by straining the word beyond his meaning Thus the Papists enforme those words This is my body So others to wit the Libertines presse those words all things are lawfull stretching them as broad as their consciences are large Fifthly Malè applicando by a wrong application this is the Jewes fault in this place they apply this law unto themselves which was given onely to the Rulers and Judges Quest 4 How must wee so reade the Scriptures that we may understand them and not pervert and abuse them Answ In the reading of the sacred bookes observe heedefully these rules Rule 1 First distinguish betwixt that which is lawfull and that which is necessary It was not lawfull for David according to the Leviticall law to eate of the shew-bread but it was necessary in regard of his and his young mens present hunger Rule 2 Secondly distinguish betwixt that which is Inconvenient and that which is evill Here the Separatists are very faultie because those things which are inconvenient onely they take as unlawfull in themselves Rule 3 Thirdly distinguish betwixt those that are Temporall and those that are Perpetuall Women have beene Prophetesses but now a woman is forbidden to speake in the Church Rule 4 Fourthly distinguish betwixt things particular examples and generall rules Senacherib was slaine by his two sonnes but it is not therefore lawfull for children to be Parricides Fiftly apply the word aright but of this we spake before Chap. 4. vers 6. VERS 39. But I say unto you resist not evill Vers 39 but whosoever shall smite thee on the left cheeke turne unto him the other also § 1. But I say unto you resist not evill Sect. 1 Wherein doth Christ here oppose himselfe Quest 1 unto the Jewes First they thinke the law expressed in the Answ 1 former verse was given unto private persons yea unto all thus Beza sup Secondly at least they thought that it was Answ 2 lawfull for them out of a malicious minde to desire revenge of the Magistrate according to this law namely an eye for an eye c. Now our Saviour opposeth himself to both these shewing that neither of theÌ„ are lawfull I say resist not evill What is meant by this word Evill or what Quest 2 Evill is it that must not be resisted First Beza understands it Masculinè of that Answ 1 evill person who offers the injury or wrong but I subscribe not to this because the Article is annexed with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly others take it Neutraliter of evill Answ 2 Here wee must distinguish of a double evill namely I. Poenae the evil of
Luke 1.6 Thirdly because the contrary is condemned Answ 3 I. In the Old Testament Amaziah is reprooved because he sought not God with a perfect heart 2 Chron. 25.2 And II. in the New Testament Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21 Fourthly because this is the end of the Ministery Answ 4 of the Gospel Ministers teach that their people may be perfect Col. 1 28. that as pure virgins they may present them unto God 2 Cor. 11 2. Fifthly because this the godly pray for Epaphras Answ 5 striveth fervently for you in prayers that ye may stand perfect and compleat in all the will of God Colos 4.12 Sixthly because we must labour to regulate Answ 6 and conforme our lives according to the will of God but that is perfect Rom. 12.2 study to know what the good and absolute and perfect will of God is Seventhly because God loves those which Answ 7 are perfect and will helpe them in the time of need The eyes of the Lord run to and fro thorowout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16.9 What kind of perfection must we endeavour Quest 3 after Perfection is two-fold to wit either Generall which is First Fide in faith gird up the loynes of your mind that you may beleeve perfectly u 1 Pet. 1.13 Answer Secondly Paenitentiâ in Repentance Resolution and a true Purpose of the heart First to hate leave and forsake all sins the least as well as greatest Secondly to abstaine from the appearance of evill 1 Thess 5.22 that is the circumstances of sin and all scandalous actions Thirdly to detest all evill even in the hidden man of the heart Fourthly to loath and leave all sin for ever even untill death Particular and that both Within in A right heart which is called justitia veritatis holinesse of truth w Ephes 4 24. and sincerity and truth Iosh 24.14 and 1 Chron. 29.9 and 2 Chron. 19.9 A good conscience 2 Corinth 1.12 Knowledge Rom. 16.19 and 1 Corinth 2.6 and 14.20 and Heb. 5.14 Without both in Our life and conversation here read these places 2 Samuel 22.24 Ephes 6.13 Phillip 3.15 and 2 Tim. 3.17 1 Iohn 2.5 and 4.12 and 1 King 11.4 and 15.3 Our words see James 3.2 Patience in wrongs injuries tribulations and the like Iames 1.4 The circumstances of puritie following after those things which are honest and of good report x Phil. 4.8 labouring to doe that which is good and to doe it well Quest 4 By what meanes may wee attaine unto this perfection of sincerity Answ 1 First be watchfull over thy wayes and life stand upon thy watch-Tower be a perpetuall Centinell because thy enemies are both many and crafty and strong and very vigilant Answ 2 Secondly have regard unto the Law of God let that be thy Judge marke and observe that strict purity which is therein required and remember thy duty is to labour to fulfill all righteousnesse Answ 3 Thirdly looke upon the godly and Saints upon earth and imitate them Brethren follow me and together with me them also who walke according to our example Phil. 3.17 Answ 4 Fourthly meditate upon the infinite purity and perfection of God but of this in the next Section Sect. 3 § 3. As your Father is perfect Quest 1 Must we labour to aspire to the infinite purity and perfection of God is not this insolent impiety as Gualter thinkes little lesse than the sinne of Lucifer Answ 1 First to thinke that wee can bee so perfect as God is is the errour of the Novatians and Adamites contradicted by Saint Paul in these places 1 Corinth 15.10 57. and 2 Cor. 3.5 and 5.7 Answ 2 Secondly but to aspire and strive unto this perfection is pious and to grieve because we are so imperfect is a good thing for thus doth David Psalme 120.5 and Paul Rom. 7.24 Answ 3 Thirdly and for us not to rest but as long as we live to endeavour to be nearer unto God to be more perfect and more and more resemble our God in righteousnesse and true holines is laudable and commendable yea commanded in this verse Ad similitudinem non aequalitatem Calvin s Quest 2 Wherein must we imitate our God Answ 1 First in love and charity towards our brethren and that many severall wayes namely we must imitate him I. In the object of love that is first we must love our enemies for he loved us when we were enemies Secondly wee must love the poore for he raiseth up the poore out of the dust c Psalme 113.7 8. II. in the degree of love wee must love them as brethren for the Lord loved as a Father doth his children read Psalm 27.10 and 103.13 and Esa 49.15 III. in patience towards those that wrong us for God is patient towards us though we provoke him daily IV. in our actions God gives us good things not evill and therefore we should doe good not evill unto others V. God never punisheth but for good he in all his corrections respects the end chastening us as a Father doth his children that wee might be amended a Pro. 3.12 and Heb. 12.5 Herein also wee should imitate our God never desiring that those who have offended us should be punished out of revenge but corrected that they might learne to amend VI. We must imitate God in affection he is loath to punish and grieves when he corrects but he rejoyceth to shew mercy Psalme 103.8 Ezech. 18.23 31 Thus should wee doe VII God in rigour and justice remembers mercy Mic. 7 18. so must we remembring summum jus summa injuria to use the extremity of the Law is hard and unchristian-like measure Secondly we must imitate the perfection of Answ 2 God in generall that is labour I. to be pure from evill yea from all evill and that alwayes II. to be compleate in all good things whether towards God or towards our neighbour or in our selves Tit. 2.11 Taking no liberty to doe any thing that is evill or to leave undone any thing that is good That so we may be perfect according to the similitude of our Father § 4. As your Father which is in heaven Sect. 4 Why doth our Saviour adde this amplification Quest 1 Qui es in caelis Which is in heaven had not the mention of the exemplar your Father been sufficient Our Saviour addes these words to teach us Answ That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God What glory felicity or excellency is there in Quest 2 heaven that the remembrance thereof should excite and provoke us unto so hard a worke as this is here mentioned The glory of heaven may be conjectured and amplified both from the Price which it cost Answ namely blood of Christ b 1 Pet. 1 18. wherein note Quis Who bought
institute them 1 Cor. 14.19 and 1 Tim. 2.1 What need is there of the publicke prayers Quest 2 may not every man pray at home First because the prayer of many agreeing Answ 1 in one thing is so much the more acceptable unto God If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven c Math. 10 19. Secondly because thus publickly we testifie our Faith Hope and Thankfulnesse and by Answ 2 our example excite others unto the like duty Thirdly that thus we might testifie that we Answ 3 are members of one and the same body § 3. For they love to pray Sect. 3 Doth our Saviour condemne the offring up Quest 1 of prayer unto God with delight and affection First some understand this of the praise of Answ 1 men but although that be the scope of the Verse yet these words imply some thing more Secondly the meaning is they pray in the Answ 2 Synagogues and in the cornres of the streets and they love to pray Where we see that although prayer be a worke tedious to flesh and blood yet when it is corrupted and done amisse Observ then corrupt nature delights in it Teaching us that when religion turnes aside from the truth it easily creepes into the affection of the flesh and is dearely loved of naturall and carnall men Quest 2 Why doe men naturally delight more in a corrupt religion then in a pure in a false worship then in a true First because there is a preposterous opposition Answ 1 between God and corrupt nature the one striving against the other Galath 5.17 and each an enemy unto other Rom. 8.6.7 8. Answ 2 Secondly because Satan is an enemy unto truth but a friend unto errour a hinderer of true religion but a furtherer of that which is false tares are his corne and the good seede he labours to choake And thus when religion becomes to be corrupted we have two assistants to helpe us which before were enemies unto us When men labour to professe the true religion of Christ sincerely they shall be withstood both 1. By Satan without and 2. By their own corrupt nature within But when men fall from truth to errour then both Satan Satan will assist them and their own nature will delight in that corrupt worship and service Sect. 4 § 4. That they may be seene of men Our Saviour by these words expounds the former you must not pray in the streets and Synagogues for that end that you may be seene of men for God is neither worshipped nor pleased by prayers which are made for the praise of men Quest 1 How may we know whether our prayers be herein faulty or not how may we judge whether in our prayers we seeke for the praise of men Answ 1 First if thou prayest onely publickly with the congregation and not privately with thy family it is an evident argument that thou seekest the praise of men more then of God Answ 2 Secondly if thou prayest privately with thy family but not secretly in thy own closet it is evident thou seekest too much the praise of men Answ 3 Thirdly if thou prayest privately with thy family and secretly in thy chamber but art more exact exquisite and carefull in thy private prayers more remisse and negligent in thy secret it is a signe thou huntest more after the praise of men then of God Answ 4 Fourthly although we be alike carefull both of our private and secret prayers yet except we endeavour to conceale our secret devotions as much as we can we are guilty of the Pharisees fault Quest 2 Why did the Hypocrites thus desire to bee seene of men in their prayers Answer That they might by men be commended although this may seeme strange unto us For Almes are profitable for men and therefore men love them and loving them praise them but Prayer is tedious unto our nature and is derided by the world wherefore it is a wonder that the Pharisees would thus publikely pray and yet we see they doe and hope men Obser 1 will commend them for it Teaching us that the divell will praise and extoll vertue ad inflandos for the puffing of us up when he will not approve of it ad convertendos for the converting or encouraging either of our selves or others Hence we see many will commend hypocrits who condemne the generation of the just and will laud good works though but externall but not follow them Why doth the divell by any of his instruments commend the good works of any when himselfe is an enemy unto every good worke Quest 3 First the divell cannot hinder the righteous from bringing forth good fruits because they Answ 1 proceede and spring from the Spirit of God and therefore he is in a readinesse to pervert them by pride and ostentation if he can Secondly this is profitable for Satan for if Answ 2 by prayse he can puffe up the performer of good workes he thereby frustrates and makes voyd his worke for that man utterly looseth his labor who groweth proud of what he hath done Thirdly Satan provokes wicked men somtimes Answ 3 to praise good workes for their owne greater condemnation For he who knowes what is good and commends that which is good and yet doth it not shall be beaten with many stripes VERSE 6. But when thou prayest Ver. 6 enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret and thy Father which seeth in secret shall reward the openly § 1. When thou prayest enter into thy closet Sect. 1 and shut the dore What is meant by these words Quest 1 First by the closet some understand the Answ 1 heart as Salomon saith Curse not the rich in thy bed Chamber Eccles 10.20 that is in thy heart And here there is a double Allegory namely I. The Chamber dore is the sense shut thy dore that is carnall sense lest vaine imaginations and worldly thoughts distract thy minde in praying d Agust s Ostium est sensus quem pul at Christus Cantic 5.8 Christ stands at the dore that is of sense and knocks e Chrysost impers II. The Doore is our mouth shut thy dore that is thy lips and let thy Prayer be like the Prayer of Hanna conceived in thy mind but not uttered with thy mouth f 1 Sam. 1.11 Hierome s David saith open thou the dore of my lips Psalm 141.3 Secondly some understand this literally Enter when thou prayest into thy Closet that is let none at all be present with thee but the Lord. g Chry. imp Obser And this is the true meaning of the words Our Saviour hereby would teach us that wee should conceale our private Prayers as much as we can from men Why must we be thus carefull that our private Quest 2 Prayers may be kept secret from others First that so thou maist shunne vaine
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
shall never got unrewarded Wincelaus or according to some Wincelaijs King of Hungary being driven out of his Kingdome and forsaken of his owne oftentimes used to say the hope I had in men hindred mee from putting my trust in God but now that all my confidence is in him I assure my selfe that hee will helpe mee by his divine goodnesse as it fell out indeede unto him being reestablished in his estate and dignities within a short time after And let all the children of God doe as Dion did who being advertized that Calippus whom hee tooke for his friend watched opportunity to slay him went unto him when hee was invited by him saying hee had rather loose his life then distrust his friend Thus did holy Iob Though the Lord kill me yet will I put my trust in him i Iohn 13.15 And exitus probat the event shewed that his confidence went not unrewarded of God § 7. Shall be added unto you Section 7 Is it not lawfull to seeke riches or temporall things at all Question Having spoken something of this before verse 24. and 25. I here briefely thus resolve this quaere First that it is lawfull for us Answer 1 to follow our callings diligently and to desire a blessing from God upon our labours and endeavours that so whatsoever wee doe may prosper Secondly it is lawfull to possesse Answer 2 riches both for our necessity and comfort if wee can but use them as though â—â—e used them not 1 Corinthians 7.30 which indeede is very hard to doe because our affections are too prone to bee seduced and captivated by the world and worldly things And therefore that wee may not too much desire or seeke the things of this life nor at all trust in them let us remember these sixe things namely I. Wee enjoy here nothing in outward things but what is common to bruit beasts II. Nothing here can give the heart content or peace and therefore this should not be our rest k Mich. 2.10 III. The things of this life cannot give grace or spirituall comfort or remission of sinnes unto us IV. Riches cannot bring us unto heaven and eternall life according to that in the eleventh of the Proverbs and the fourth verse Riches profit not in the day of wrath but righteousnesse delivereth from death V. Riches detaine a man from heaven and violently draw his affections downewards Anselme walking saw a bird which a boy had caught and that she might not flie away had tied a stone to her legge Now observing how the bird would flie up and presently bee pulled downe againe by that weight which was hung at her made the good old man fall into this meditation That as the bird was detained from flying upward by the stone tyed to her so by the weight of riches the affections and minde were hindred from spirituall and divine meditations contemplations desires and the like And therefore though they should increase yet let us not set our hearts upon them Psalme 62.10 VI. And lastly remember that God will provide for wee have here a true promise uttered by truth it selfe that if wee make it our chiefest care to seeke after grace and glory our Father which is in heaven will take care for temporall things Verse 34 VERSE 34. Therefore take no thought for the morrow for the morrow shall take thought for the things of it selfe sufficient unto the day is the evill thereof Section 1 § 1. Take no thought Question What carefulnesse doth our Saviour here prohibit Answer 1 First hee forbids us to bee carefull as the heathen were who either thought that God did not regard earthly things or else durst not beleeve his promises and therefore they tooke great care and thought for the things of this life But we must not thus take thought Answer 2 Secondly hee forbids us to expect more then necessary things for men often doe not onely desire and seeke needefull and convenient things but conceive ample and large hopes in their minds by some way and meanes or other and hence take much care and thought lest the successe and event should not answer their expectation wee must not thus take thought Answer 3 Thirdly wee are forbidden to take care for more then God gives us Many are not contented with that part and portion of temporall things which God gives them but make themselves leane and thin with care because they have no greater nor larger portions these are like those who not contented with their little stature take much care and thought how to bee taller but by all their care are not able to adde one cubite unto their stature And therefore this carefulnesse is utterly forbidden Fourthly Christ prohibits us to vexe Answer 4 our selves with taking thought for the time to come as is frequent with many who thus torture themselves what if such a thing should come to passe what if heaven should fall what should wee doe then The Phrase here used by our Saviour is worth observing hee doth not say doe not labour and take paines to day that you may have something for your selves and yours to morrow for this is commanded Ephesians the fourth and twenty eighth and 1 Timothie five eight but but take no thought for the morrow as if hee would say use all diligence and care still in your callings but trouble not your selves with curious thoughts what will become of you or how you shall bee provided for heereafter § 2. The morrow shall take thought Section 2 for the things of it selfe sufficient unto the day is the evill thereof What is the meaning of these words Question 1 Some expound them of new things Some of new provision Some of new cares First some interpret these words Answer 1 thus the morrow will bring new and unknowne things as if our Saviour would say yee cannot prevent nor procure those things which you know not of and little doe ye know what a night may bring forth and therefore take no thought Secondly the words may bee expounded Answer 2 thus the morrow will provide and procure the things which are needefull for it selfe as if our Saviour would say take no thought for the time to come for God will take care to provide for you and deliver you and comfort you in all your feares How doth it appeare that God will Question 2 helpe and ease his children in all their cares and wants First God foreseeth all things and Answer 1 therefore in regard of him nothing can be casuall Secondly God doth all things is Answer 2 there any evill in the citie which I the Lord have not done And therefore he can helpe and deliver out of any danger or evill whatsoever Thirdly God is Philanthropos a Answer 3 lover of his children and therefore never layes any burthen upon them to breake their backes or to kill them but to doe them good and therefore no evill shall lie longer or heavier upon his children then he sees may bee for
beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
it is appropriated unto the Answer 2 Ministers thus S. Paul saith according to my Gospell Rom. 1.16 and 16.25 and 1 Thesal 1.5 and 2 Thesal 2.14 and 2 Tim. 2.8 And our Saviour I pray not for these alone but for them also which shall believe on me per verbum eorum through their word Iohn 17.20 Thirdly sometimes it is appropriated to the Answer 3 faithfull of the Church and thus it is taken here our Saviour not speaking onely to his Apostles but also to all the godly because unto them belongs the rich treasures of the word and the gracious promises of the Gospell What is required of the godly in regard of this Quest 8 Word First some despise the hearing thereof but they Answer 1 must heare it willingly Secondly some runne after their sinnes and Answer 2 thinke the Word of God a hard saying but they must follow the direction of the Word with cheerfulnesse Thirdly others runne after seducing spirits Answer 3 and lyes but they must sticke close to the Oracles of God as to the rule of truth Esa 8.20 Thus we have shewed how by holy things and Pearles is meant the word of God it remaines now to shew how it is taken for reproofe Cast not your pearles before swine neither give holy things vnto Dogs that is reprove not those any longer who deride scoffe at or spurne at reproofe wherein our Saviour doth imply two things namely First that brotherly reproofe is in it selfe a holy thing and a Religious action This Salomon plentifully proves Proverbes 25.11 12. and 27.5 and 28.23 Secondly that reprehension ought to be holy precious and ours Holy that is onely for Gods sake but of this more by and by Precious and rich that is adorned with the pearles of the word and divine sentences because Scriptum est it is written is a strong argument Ours that is such as we labour to follow our selves when a man reprooves swearing Sabbath breaking drunkennesse uncleanenesse and the like and avoids them himselfe giving no other counsell to his friend then hee desires and labours to take himselfe this is called his reproofe Quest 10 What are the benefits of Reprehension or what doe we gaine thereby Answer 1 First it is a meanes to preserve the partie reproved from sinne and Sathan Answer 2 Secondly it is a meanes to induce the partie reproved unto repentance Answer 3 Thirdly it is a meanes to confirme and establish a man in the wayes of God Answer 4 Fourthly reprehension is an excellent caveat for him that reproves to beware of that which hee blames in another Quest 11 How may we discerne holy reproofe from ordinary fault finding or how may we know when wee reprehend our brother whether our reproofe bee holy or not Answer 1 First holy reproofe ariseth out of a zeale to Gods glory because God is dishonoured by sinne therefore the child of God reproves sinne this is a godly reproofe Answer 2 Secondly holy reproofe ariseth out of an hatred of sinne because the child of God hates sinne in it selfe therefore he reproves it where he hath any power or warrant so to doe Answer 3 Thirdly holy reproofe ariseth out of love unto our brethren because a Christian loves his brother with a Christian love therefore hee doth reproove that in him which hee knowes is obnoxious pernicious and hurtfull for him Answer 4 Fourthly holy reproofe ariseth out of a feare of God and a conscience of our duety unto our brother the child of God knowing what God requires of him towards his brother dares not neglect it for feare of offending God Answer 5 Fiftly holy reproofe is accompanied with an humble remembrance of our owne weakenesse Christians must not reproove one another proudly and arrogantly but humbly remembring that they themselves should fall as fouly if they were not supported and prevented by the Spirit of God Answer 6 Sixtly holy reproofe is given or performed prudently and circumspectly a man must bee carefull when hee reprehends his brother to watch his opportunities to take the best and fittest times when he will heare him with the right eare taking reproofe as a precious balme yea we must so reprove our brethren that their faults be not divulged or published the more by our reproofe Sect. 2 § 2. Give not holy things unto dogs nor cast your pearles before swine Wee see here clearly that wicked men and those who contemne preaching and reproofe are so odious unto God that he compares them to dogs and swine because following brutish affections at length they become brutish Quest 1 How or wherein are wicked men like these creatures First dogs and swine are ravenous beasts as appeares thus Answer 1 1. They are never satisfied they never have enough Isa 56.11 and herein are like unto oppressors who grinde the faces of the poore through covetousnesse 2. Swine will eat their young ones (g) Plin. 8.51 so many will undoe utterly their own Nephews and Neeces and neerest kindred defeating them and cheating them of their estates if possibly they can Againe they may bee resembled to swine in this particular who beggar and undoe their children by idlenesse or play or riotous living or the like Secondly they are most filthy and impure creatures Answer 2 as appeares thus 1. Swine wil wallow with great delight in filthy and stinking puddles so doe voluptuaries 2. They will eat filthy things namely Huskes carrion and the like 3. Dogs will returne to their old vomite Proverb 26.11 So men unto sinne for a time forsaken 2. Pet. 2.20 3. Swine trample under foote and defile whatsoever is cast unto them so to the wicked nothing is pure but even their mind and conscience is defiled Titus 1.15 Iude. 10. Thirdly dogs fiercely and angerly barke at all Answer 3 who doe not belong unto them or are not of that family wherein they are whether rich or poore high or low Superior or inferior good or bad This may be applyed 1. To those who speake evill of those who are in authority reproaching with opprobrious speeches the Lords annointed and substitutes as Shimei did (i) 2 Sam. 16.9 2. To those who hate all who are not of their opinion and judgement this is frequent with all sort of Separatists who like love allow speake well of none who are not of their straine and strange opinions 3. To those whose barke at and hate the righteous quatenus righteous because he is not of their societie and as wicked as they are Psal 22.16 Whom doth our Saviour principally meane by Quest 2 Dogs and Swine in this place First some by Dogs understand hereticks and by Answer 1 Swine Gentiles because Swine are cloven hoofed but doe not shew the cudde Hilar. S. Secondly some by Dogs understand froward and Answer 2 perverse men who will not bee converted and by Swine those who wallow in the pleasures of the world Chrysost S. Thirdly certainely the scope of our Saviour by Answer 3 these names is to shew
2 Tim. 1.9 It was not given Contra justum Answer for the Apostle there speakes of the threatnings curses and comminations of the Law which were not denounced against the righteous But charity and love sufficeth without works Object 3 And therefore they are needlesse Certainely it is most true that love sufficeth for it is the fulfilling of the Law Rom. 13.10 But First Answer not fained love which consists in words only but that which is in deed and in truth 1. Iohn 3.18 Secondly not a pretended love unto Christ in his owne person but a love extended also unto his members Matth. 25.45 Thirdly we cannot love Christ except we obey him If you love me saith Christ keepe my Commandements Iohn 14.15 where we see that according to our Saviour himselfe there can be no true love of him without obedience to the Commandements of God Quest 3 Is this the whole scope of the Law to doe to others as we would they should doe unto us that our Saviour here saith This is the Law and the Prophets Answer CHRIST reprehends the Pharises that hee may reduce them the better from their superstition For first they placed the marrow of the Law in ceremonies as in their Phylacteries and the observation of the Traditions of the Elders and the like (h) Mat. 23.5.23 15.2.9 Luke 16.14 Secondly in the meane time they neglected judgement and the workes of the Law Math. 23.1.23 Thirdly hence the Prophets call them from Ceremonies Esay 1.11 and 58.1.2 Amos 5.22 Deut. 10.16 and 30.6 And this is the scope of Christ to withdraw them from outward things to the inward marrow of the Law as Mathew 9.13 Joel 2.13 Mich. 6.6 c. Observ 2 Our Saviour teaching us hereby That the works of charity are the most true scope of the Law and Prophets Romans 13.8 c. God is love 1 John 4.10 and the Law is the Image of God Therefore the scope and end thereof must needs be love Quest 4 Doth the Law enjoyne nothing else but love doth it not require in us faith The just saith Habakkuk shall be saved by his faith yea doth it not exact holinesse righteousnesse and sobrietie Titus 2.11 Answer 1 First the doctrine of faith doth not properly teach what we must doe but what we must expect Now the proper subject of the Law is obedience Answer 2 Secondly obedience indeed doth include these three Faith Hope and Love but the Scripture usually doth insist principally upon Love unto our neighbours because therein wee most commonly faile and in the other are hypocritically false Men faine to have much faith in Christ and strong and sure hope of salvation and yet in the meane time be unjust unto men And therefore both the Master and the Disciple reciting the Law recite onely the second Table Matth. 19.19 Rom. 13.9 Quest 5 If the whole Law and Prophets consist in this short precept Thou shalt doe unto others as thou wouldst have them to doe unto thee then what need so many bookes and Prophets and Epistles and Sermons as there are Answer Certainely the Prophets and Sermons of the Preachers speake nothing against this rule yea this might suffice for the directing of us in our duty towards men if wee were not too perverse But because wee neither will understand neither be subject it is therefore necessary that we should be exhorted unto three things namely First Ad judicandum wee will not confesse what is just And therefore it is fit that we should be exhorted to judge betweene man and man thing and thing and that with equity and reason yea according to some prescript rules Secondly Ad obligandum generall words will not bind rebels and therefore many particular Lawes are added whereof there were no need if we would be but subject to this precept Wee see the Lord gives a particular charge concerning lending Deut. 15.2 and giving verse 7. and almes verse 9. c. and the like because our understanding is so blind our wills so perverse and our nature so corrupt that we will not be instructed with generall rules Thirdly Ad commone faciendum wee are very forgetfull and therefore we stand in need of many Lawes and rules and instructions and exhortations and all little enough Whether is honesty and upright dealing betwixt Quest 6 man and man praised and commended by God Honesty is greatly esteemed by God Answer Here observe that some attribute too much to honesty some derogate too much from it but the proper place thereof I conceive to be this First Honesty is in it selfe a good thing and commanded to all men Whatsoever things are good whatsoever things are honest c. labour after Philip. 4.8 Secondly Honesty is necessary not onely in respect of men Rom. 12.17 Provide things honest in the sight of all men but also in respect of God because he hates all sinnes Thirdly Honesty is acceptable and gratefull unto God yea Fourthly shall be crowned with a reward if it be true and rightly performed that is if accompanied with Religion in the life and proceeding from a sanctified heart Who are blame-worthy here Quest 7 Those who defining the workes of Religion Answer neglect honesty and integrity amongst men thus erre in their definition and thwart the truth here taught by our Saviour That the workes of love towards our brethren are the true scope and end of the Law and Prophets First the Pharisees were here faulty who placed the observation of the Law in ceremonies as was shewed before quest 3. Thirdly Hypocrites are here guilty also who place Religion in the observation of the first Table who will fast and pray publikely and performe some workes of outward holinesse Indeed these are to be done but those are not to be left undone Mat. 23.23 Wherein doth the Law of God excell humane Quest 8 Lawes The Law of God doth establish the affirmative part of the precept as well as the negative Answer and herein excelleth the best Lawes of men For humane Lawes onely forbid evill things but many good things are not therein commanded as for example There are Lawes established against murther and theft a man must not kill his brothers person nor steale his brothers substance for if so he shall be punished But men are not commanded by the Lawes of men First to visite the sicke who by reason of his affliction stands in need of solace Or Secondly to lend to the poore and those who want that so their necessities may be relieved Or Thirdly to feed the poore when he is hungry or give him drinke when hee is a thirst Or Fourthly to reduce the wandring traveller into the right way Or Fiftly to pardon and forgive those who injure and wrong us Or Sixtly to give counsell to the ignorant or comfort to the comfortlesse These things the Law of man doth not oblige all men unto But the Law of God commandâ— them all and that unto all Whatsoever thou wouldest that another should doe
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
may truely and safely say that in comparison of the bad the good are very rare almost like the Phoenix in Arabia vvho is but one or the Philadelphi in Arays never above two Thirdly the trueth of this appeares by the multitude Answer 3 of vvayes for there are many covetous many prophane many drunkards many uncleane persons many stubborne many perverse many vvorldly many hereticall many hypocriticall many key-cold many professors for a time vvho aftervvards relapse with the dog to his vomite and with the swine who was washed to the wallowing in the mire 2 Peter 2.20 Suppose that there vvere more godly then there are drunkards or adulterers yet not more then there are hypocrites and formall professors much lesse then all these Answer 4 Fourthly it is cleare that there are but few which walke in this strait way even from the nature of the way it selfe For 1. It is a very obscure and blind path and therfore is hard to find but easie to misse 2. It is a laborious and painfull way many things are therein to bee done as followes by and by 3. It is a dangerous way in regard of the enemies which lurke and lye in waite therein Which are First very strong like a roating Lyon 1 Pet. 5.8 or a stout warrier armed Luke 11.22 Secondly very craftie and subtle as appeares by his deceiving of Eve in innocency and paradise Thirdly very industrious and never wearie but seeking night and day and going too and fro to seduce and betray 4. It is a hard way to flesh and blood both in regard of renouncing all our former sinnes and in denying of our selves and our owne wils Answer 5 Fiftly it is evident that there are but few truely pious from the promisses of the Word which telleth us that onely a remnant shall bee saved Esa 10.21 Rom. 9.27 Answer 6 Sixtly the greatnesse of the worke is not the least argument to prove this truth that there are but few who walke in this strait way which â—ades to life For 1. Wee must devote our selves unto the service of the Lord and submit our selves wholy unto his will 2. Wee must take up our crosse and patiently endure all the afflictions and tribulations which wee meet withall in the way whether they be long or heavie 3. Wee must runne with patience cheerefulnesse and constancie the race that is set before us 4. Wee must denie all ungodlinesse and unrighteousnesse whatsoever Tit. 2.11 5. Wee must cloathe our selves with righteousnesse and obedience as with a garment 6. Wee must resist all out corrupt affections and lusts 1. Pet. 2.11 Now whosoever doth desire resolve and endeavour to doe all these will finde it a very great and Herculean labour Quest 3 Who are here deceived thinking themselves travellers in this way to life and are not Answer 1 First some erre here through a blind zeale or ignorant and superstitious religion â—eade for the proofe hereof Acts 21.20 and 22.3 and Rom. 10.3 and 2 Peter 2.2 Answer 2 Secondly some erre through hypocrisie Psalm 78.36 Isa 29.13 Ezech. 33.31 Answer 3 Thirdly some erre through carnall security or a sleepie perswasion (q) John 6.44.65 Matth. 11.27 trusting either 1. To a morall life and some outward reformation and abstinence from some grosse sinnes Or 2. To some false dreames of faith Answer 4 Fourthly some erre through lakewarmenesse in religion not labouring to bee burning and shining lights How may wee know whether wee bee of this number or not which walke in this strait way Let us examine our selves by these markes or signes Quest 4 namely First by the trueth of our covenant Answer have wee entered seriously into a new covenant with the Lord to serve him with all our hearts and with all our soules and all the dayes we have to live Secondly by the trueth of our zeale whether is our pretended zeale for Gods glory true or not that is 1. Whether is it perpetuall or not It is good saith the Apostle to bee zealously affected alwayes in a good matter (r) Galath 4.18 wee must not bee zealous per intervaâ—â—a sometimes but alwayes 2. Whether is thy zeale resolute or not doest thou resolve that although none else should serve the Lord yet thou wilt with Elias 1 King 14. and with Ioshua Chapter 24. dost thou purpose in thy heart with Peter not to forsake Christ though all the world should forsake him Thirdly wee must trie our selves by the truth of our lives and conversations and here examine 1. Whether dost thou labour to abound in every good worke through the whole course of thy life 2. Whether dost thou labour daily to encrease in obedience and in every good worke Fourthly let us examine our selves 1. Whether dost thou endeavour to subdue all grosse sinnes or not whether anger lust pride drunkennesse and the like 2. Not onely these but also to subjugate and bring under thy internall affections corruptions and lusts If wee finde those things in us in trueth they will bee comfortable arguments unto us that wee are of this small number who walke in this strait way of Pietie and which shall enter in at the narrow gate of felicitie when the Lord by death takes us out of this world Verse 15. Verse 15 Beware of false Prophets which come to you in sheepes cloathing but inwardly they are revening wolves § 1. Beware Cavete Sect. 1 Sometimes wee are bidden to take heed of our selves now wee are bidden to take heed of other Whereby our Saviour would teach us Observat That it is not enough for us to bee circumspect in our selves but we must also beware of others as we see Christ would not commit himselfe to all neither would suffer his Apostles to meddle with the leaven of the Pharisees but bids them beware of it And S. Paul would not have us to become companions of those who might seduce us Ephes 5.7 Why must we beware of others First because wee are easily carried away with Question 1 examples and therefore it is called leaven Men are Answer 1 like sheepe who are more readie to follow one another then to follow the voice of the shepheard Viviruus legibus non exemplis wee should live by lawes not by examples but wee are more readie to follow examples then precepts And therefore wee must beware of those who goe about to seduce us Secondly naturally wee are Athenians and desire Answer 2 to heare new things and to embrace them Acts 17.21 and Ephes 4.14 And therefore we had need bee so much the more warie of all those who by novelties and strange doctrines go about to mislead us Thirdly false Prophets like the divell can Answer 3 transforme themselves into an Angell of light 2 Cor. 11.13 and therefore there is great need that wee should be very wary of them § 2. Of false Prophets Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church Acts 20.29 and 1. Tim. 4.1
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
4.12 Why must the godly expect affliction Quest 5 First because it is their lot and portion Hebrew Answer 1 12.9 Secondly because it is the condition of glory Rom. 8.17 If we suffer wee shall bee glorified c. 2 Tim. 2.12 Thirdly because Sathan the sworne enemie of all the elect will labour by these meanes of overthrow Answer 3 them and draw them from God Somemetimes the divel tempts them by prosperity sometimes by â—dversity leaving no meanes unsought by which hee hath any hope to prevaile against them And therefore they must expect to be thus assaulted and labour manfully to withstand it Fourthly God often by this meanes trieth what Answer 4 is in us and whether we will acquit our selves like men adhering unto him even in the midst of danger Thus God tries Iob who in his heavie affliction promiseth not to forsake God though hee kill him And therefore seeing that both Sathan thus tempts and God tries wee had need to expect afflictions and to prepare our selves for them What afflictions must we expect Quest 6 First sometimes violent windes that is externall Answer 1 power opposition and persecution Secondly sometimes floods that is the wicked Answer 2 customes of our dayes and times and the perswasions and allurements of our society and friends Thirdly sometimes showres that is internall lusts Answer 3 and assaults by our carnall affections These wee must expect and these wee must labour carefully to arme our selves against 1. We must bee watchfull over our internall desires and take heede of the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2.16 for these are shrewd showres 2. Wee must take heede of the perswasions and examples of men For First some perswade unto heresy and schisme Secondly some perswade unto iniquitie and sinne as drunkennesse adultery theft and the like and that sometimes by word sometimes by example And these sometimes are strong streames 3. Wee must expect and prepare against persecutions for these are windes and stormes whether they be First open persecution Or Secondly hatred losse of goods or some inferiour punishment Or Thirdly scoffing and deriding as Ismael persecuted Jsaac § 4. And it fell not Sect. 4 We may see here the security of the godly our Saviour himselfe saying that those who heare and doe his words are like a house built upon a rocke which the winds and stormes of temptations and afflictions cannot overthrow according to that of the Psalmist Psal 15.5 He that doth these things shall never bee moved Psal 125.1 And againe They that trust in the Lord shall be as mount Sion which cannot bee removed but abideth for ever Psal 125.1 Yea the phrase or words here used are worth observing for the further proofe of this In this 25. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first signifies properly to fall the second to cut off To show how that afflâ—ctions Fall upon The righteous as the stormes tempests and floods fall upon the rocke who notwithstanding all their fury stands immoveable and is not cut or broken in peeces by them The wicked and hypocrites as the axe fals upon the wood which is cut in peeces by the weight and sharpnesse thereof reade Job 38.11 Psal 104.6 and 46.1 Section 5 § 5. For it was founded upon a rocke Quest 1 What is the meaning of these words Answer The Church of God in Scripture is compared to a house Cittie Temple and therefore the beginning proceeding and encreasing of the same is rightly compared to a building Now in a building there must bee a foundation upon which all may râ—st and stay that is put into that same building And the foundation must be sure firme and immoveable for otherwise it will faile and so all others parts of the building wanting their stay will fall to the ground Now nothing is so firme sure and immoveable as a Rocke and consequently no building so strong as that which is raysed upon a rockie foundation A house saith our Saviour in this place builded upon the sand is easily ruinated soone shaken â—o pieces but that which is builded upon a rocke standeth sure and firme notwithstanding the furie and violence of the floods winds and tempests So that by a rocke in this place is meant a sure foundation that will not faile nor be moved or shaken how great a weight soever bee laid upon it And a man that persists in the observation of those things which he hath learnt from Christ is here meant by the house built upon the rocke Quest 2 How many things are required in a firme and sure foundation Answer Three namely first That it be the first thing in the building Secondly that it beare up all the other parts of the building And Thirdly that it be firme and immoveable For as Christ saith If the eye that is the light of the body bee darkenesse how great is that darkenesse Matth. 6.33 So if that which is to support and beare up all doe faile and shrinke all must needs bee shaken and fall a sunder Quest 3 Who is this Rocke or foundation Answer Christ onely is that foundation upon which the spirituall building of the Church is raised because he only is that beginning whence all spirituall good originally floweth and commeth and upon whom all the perswasion of the truth of things revealed stayeth it selfe as being the Angell of the great Covenant and that eternall Word that was with God in the beginning And upon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him Yea and Amen 2 Cor. 1.20 1 Cor. 3.11 And in this sense the Apostle S. Paul saith Other foundation can no man lay then that which is laid even Iesus Christ Is there no oâ—her Foundation of the Church but Quest 4 only CHRIST First in generall In respect of some particular Answer 1 times persons and things and in some particular and speciall considerations there are other things that may rightly be named Foundations both in respect of the spirituall building of the Church and in respect of the frame and fabrique of vertue and well-doing raised in this building Secondly the first and principall vertue namely Answer 2 Faith upon which all other vertues doe stay themselves from which they take the first direction that any vertue can give is rightly named a foundation Thirdly in respect of the forme of Christian doctrine Answer 3 the first principles of heavenly knowledge are rightly named a foundation Hebr. 6.1 Fourthly in respect of the confession of the true Answer 4 faith concerning Christ the first cleare expresse and perfect forme of confession that ever was made concerning the same may rightly bee named a foundation And in this sence Peters faith and confession is by divers of the Fathers named the Churches foundation Leo in Annivers Assumpt serm 2. But they
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve
What is meant here by being possessed Quest 1 For answer hereunto Answ the Reader may remember that there is First Obsessio quae est duplex Primò Corporalis visu auditu tactu Secundò Spiritualis tentationibus terroribus Secondly Possessio quae est duplex Primò Corporalis cum Sathan residet Secundò Spiritualis in Dâ—minio peccati 2 Tim. 2.26 How doth Obsession and Possession differ Quest 2 First Obsession is common unto all for the Answ 1 Devill can besiege any Secondly but none can be possessed by Sathan Answ 2 without a speciall leave given by God How doth the Devill impugne and assaile Quest 3 man First Tentando hee impugnes him by temptation Answ 1 unto evill and this he doth of himselfe Answ 2 Secondly laedendo puniendo by harming and punishing of him and this hee doth from God Thim Aq. 1.1 14.1.1 Quest 4 Whether is Obsession or Possâ—ssion worse and if Possession then what kind of it Answ 1 First in generall those persons are most miserable that are possessed within Answ 2 Secondly more particularly there are three things or three sorts of miserable men to bee distinguished I. Some are afflicted by Sathan in their senses that is molested terrified or affrighted with some Diabolicall sights or noyse or touching or the like And this wee greatly abhorre and feare II. Some are possessed by Sathan in their bodies And although this be farre worse then the former yet we do not so much abhorre and feare it and that First partly because we are not sensible of it And Secondly partly because the mind is estranged III. Some are possessed by Sathan in heart and this is most perillous but most of all sleighted and neglected Quest 5 What may wee observe in the Allegoricall sense of this History Allegorically it shewes us our estate and condition without Christ Or Answ that we are under the captivity of Sathan untill Christ free us Iohn 8.44 Ephes 2.2 Iohn 12.31 and 14.30 a 2 Cor. 4.4 How doth it appeare that naturally wee are Quest 6 the Devils slaves Because sinne hath captivated Answ and enthralled us Rom. 3.23 and 5.12 and 7.14 Sinne is First the Devils Ensigne or Flag as in a ship or Castle overcome the Ensigne of the Conquerour is hung out so the Devill having conquered us hath hung out his Flag that is imprinted sinne in our nature Secondly sin is the law of Sathan Iohn 8.44 Ephes 4.27 and 1 Iohn 3.8 c. But Christ freeth us both from Sathan and sin Luke 11.22 Iohn 8.36 Rom. 16.20 Colos 2.14 and 1 Iohn 5.20 and Revel 13.4 How doth Sathan possesse naturall men or Quest 7 all men before they be freed by Christ First in generall as the peace of God abides Answ 1 in the heart of the faithfull Colos 3.17 so Sathan sits within and remaines in the heart of the naturall man wholly possessing wholly directing him Secondly more particularly Answ 2 Vntill we be freed by Christ Sathan possesseth us Answ First In intellectu in the understanding and that in three regards viz. First the natural man cannot take up or comprehend God or spiritual things b 1 Cor. 2.14 Indeed he may have some outward knowledge after his corrupt manner c Rom. 1.20 but he can know nothing spiritually or profitably Secondly the natural man is wise unto evil very crafty Adam can cover his nakednes with Fig-leavs Iosephs brethren subtilly hide their selling of him David craftily plot the murder of Vriah Thus by nature we are wise unto wickednes Thirdly the naturall man cannot beleeve the truth of God 2 Thess 2.9.10.11 Secondly In affectu in the affection as appears thus First the naturall man doth not love spirituall things hee regards not the word of God d Esa 53.1 but thinks it a hard saying e Iohn 6.60 Secondly the naturall man is mad upon sin selling himselfe to worke wickednesse and that with greedinesse f Ephes 4.18 and not ceasing to doe evill g 2 Pet. 2.14 Thirdly the will of the naturall man is violent and obstinate and head-strong and will not endure to be curbed Ier. 44.16 Thirdly In memoria in the memory as appears thus First good things are very hardly imprinted in the memory of the naturall-man Psalme 50.22 and 2 Pet. 1.9 Secondly evill things are greedily received into the memory and strongly retained by it yea hence comes a custome of sinning because the memory doth frequently suggest some evill Fourthly In sensibus in the senses as is thus most evident First they are easily carried unto outward objects the eye is easily perswaded to behold beauty or to look upon the sparkling of the wine in the Glasse and so of the rest of the senses Secondly the senses being transported by alluring objects do draw the judgement also along with them reason being once captivated is easily drawn away from God and led aside Fifthly In vitâ in the life we are naturally taken captive of the Devill at his will 2 Tim. 2.26 for he hurries the naturall man sometimes unto drunkennesse sometimes unto murder yea unto every kind of evill Sixthly In Ore in the mouth For First the Devill filleth the naturall mans mouth with blasphemous swearing lying lascivious and opprobrious speeches And Secondly the Devill doth exasperate the tongue of the naturall man against Religion making him sometimes dispute against religion and sometimes slander detract mock and deride the religious Seventhly In imaginationibus in the cogitations and thoughts they being evill and that continually Gen. 6.5 and 8.21 What must we doe to bee freed from Sathan who doth thus possesse us Que. 18 Pray unto Christ who is stronger then Sathan Answ that he would be pleased First to enlighten our understandings that we may perceive those things which are good And Secondly to change our affections that wee may love those things which are good And Thirdly to helpe our memories that we may retaine those things which are good And Fourthly to set a watch over our senses that we may delight in nothing but what is good And Fifthly to sanctifie our whole life words and thoughts that all we do speake or thinke may be good And Sixthly that he would be pleased to give us a true sight and knowledge of our selves and wants and to make us partakers of himself by a lively faith Sect. 2 § 2. They were exceeding fierce Quest 1 Whence was it that these two possessed men were so fierce Answ Not from themselves but from Sathan in them from whence we may observe Observ 1 That Sathan naturally is very cruell and bloody Reade Esay 5.29 and 14.16 17. Revel 9.7.8 9 10. and 12.12 Object 1 The Devill is somewhat crafty but not so cruell yea he is easily found out Answ So is a Lyon or Bear easily found by his prey yea as they seeke their prey so doth Sathan 1 Pet. 5.8 Object 2 But the Devill for the most part appeares in some vile base and
Tim. 1.20 And II. Absolves sorrowfull and penitent sinners 2 Cor. 2.7 8. Thirdly by Indulgences and pardons And this comes from the Church of Rome and it came in by steps and degrees For I. These Indulgences were onely for the remitting of the penance and punishment enjoyned II. Afterwards they were given or rather sold for the remitting both of the sin and punishment in this life And III. At length these pardons were not given to some who seemed penitent but to all that would buy them yea not only as profitable for this life but as helpfull for those who are in Purgatory VERS 9. And as Iesus passed forth from thence Vers 9 he saw a man named Matthew fitting at the receit of Custome and he saith unto him Follow me And he arose and followed him § 1. And Iesus passed forth from thence Sect. 1 As Iacobs hand holds Esaus heel Observ so doth our Saviours cares and labours for as soon as the miracle is wrought and ended another work begins without any intermission and that for our example and instruction that from thence we might learn That a Christians life is a constant labour Gal. 6.10 and 2 Thess 3.13 Gal. 5.7 How doth it appear that our life is thus laborious Quest 1 First because we have Enemies alwaies so long Answ 1 as we live the Devill will tempt us the world allure us and our own hearts suggest wicked things unto us And therefore we must perpetually labour to be free from these Ephes 6.11 12. Gal. 5. â—7 Rom. 13.12 and 1 Pet. 2.11 and 5.8 Secondly it appears that our life is full of labour Answ 2 because that is the end of our vocation or thereunto are we called as is evident from these phrases following namely I. Our life is called a warfare Iob 7.1 and 1 Tim 6.12 and 2 Tim. 2.3 c. Yea II. Our life is called a Watch and we are commanded to watch so long as we live d Iob 14.14 and 1 Pet. 5.8 And III. It is called a Race or course the end whereof is death and therefore we must not stand still or sit down but run swif ly and cheerfully untill we come to our journeys end e Psal 119 32. and Cant. 1.4 1 Cor. 9.24 Quest 2 Why doth the Lord allot so much and so great labour for us in this life Answ 1 First because great is the reward and notable is the price which is prepared for all true Christians The Crown which they fight strive and run for is immortall heavenly and glorious and therefore the Lord will have some proportion though far from adequate to be betwixt the labour and the reward Reade Gal. 6.10 and Rev. 2.10 and 3.13 and 14.13 Answ 2 Secondly because the Lord girds and indues his servants with a great measure of strength and affords unto them strong help and assistance therefore he appoints unto them a great and long labour God arms his children with grace which is stronger than sin and aids them by his Spirit which is stronger than Sathan wherefore they are able to undergo a great labour and fight of temptations Gen. 32.24 and 2 Cor. 12.9 Heb. 6.10 Quest 3 May we not cast all our labour and care upon God Answ 1 First certainly this is a most dangerous perswasion that we need neither care nor endeavour nor sweat nor fight but refer and leave the care and labour of all things wholly unto God Answ 2 Secondly why hath God given us power to walk run fight and strive but onely that we might reduce this our power into act the lame man was not cured to sit still but that being healed he might arise walk work and praise God Answ 3 Thirdly if we might let the Lord alone with all the care and labour and our selves do nothing then why are those many exhortations in the holy Scriptures Certainly they are not I. That we might merit our salvation as the Papists would have it Nor II. That they might be as idle appearances or skar-crows as some unjustly calumniate us to hold But III. That they might excite us unto labour giving us hope of help and assistance from God we are commanded to labour to work out our salvation with fear and trembling Philip. 2.12 and then we shall be aided by God who works in us both the will and the deed verse 13. Answ 4 Fourthly I briefly distinguish thus viz. The event is To be expected from God if we labour and endeavour for Conanti aderit Deus Not to be cast upon or left unto God if we neglect our duty and sleep That is Let us do our endeavour and as God hath commanded and then we may leave the successe and event unto him But to leave the issue to him and to be negligent in the use of the means is to tempt his providence and as a thing altogether unwarrantable is without all hope of good successe Wherein must we labour Quest 4 Labour is two-fold viz. First internall of the heart Answ whereby we endeavour to subdue those corruptions which war against our souls And Secondly externall of the life wherby we labour both to abstain from all evil to be rich in good works and to be industrious in the outward duties of Religion § 2. He saw a man named Matthew Sect. 2 Faustus from this verse objects Object that this Gospel was not written by Saint Matthew but by some other because of Matthew it is written in the third person he seeth a man named Matthew sitting at the receit of Custome To this Augustine answers Answ that by the same Argument Faustus may aswell conclude that Saint Iohn writ not his Gospel for he thus speaketh of himself Peter turning about seeth the Disciple whom Iesus loved that is Iohn himself following and he said unto Iesus Master what shall this man do e Ioh. 21.20 21. August contr Faust lib. 19. cap. 7. Here iâ— Matthew observe two things namely First that he had two names for here he is called Matthew and Mark 2.14 and Luke 5.27 he is called Levi. Musoulus thinks that he was a Jew and from the first was named Levi and afterwards took unto himself the name of Matthew which was a heathenish name and now was better known by Matthew than by Levi. Secondly Matthew writes these things and yet neither omits nor mitigates his own blots and blemishes Whence we might learn two things namely First that the failings and errours of the Saints Observ 1 do not a whit obscure the fidelity of the sacred Scriptures that is neither Noahs drunkennesse nor Davids adultery nor Abrahams dissimulation nor Lots incest nor Peters deniall nor Pauls contention with Barnabas nor Matthews being a Publican can detract or derogate any thing from the truth of the word of God Secondly from S. Matthews humility we may Observ 2 observe That those who are truly humbled will not be ashamed to reveal and acknowledge their sins and offences 2 Cor. 11.30 Why do
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
from the custome of so doing which was amongst them Rhâ—ding Hence the place of publike meeting for the exercises of Religion and worship was called by the Gentiles Synagogium and by the Jews Synagoga and by the Christians Synaxis Secondly this word Synagogue sometimes was Answ 2 taken for the place where they convened and met together sometimes for the assembly it self and the men that were gathered together Acts 13.43 Thirdly some distinguish between a Synagogue Answ 3 and the Synâ—driâ—â— or Sâ—â—bodrim by the former understanding a place for religious worship and by the latter a place for Courts and the dispatch of politick and civill affairs But this distinction is not generally true because they are sometimes united and joyned together in the Scripture and the Jews did both judge and punish in them both They will saith Christ deliver you up to the Councels and will scourge you in their Synagogues Mat. 10.17 Mark 13.9 Quest 2 Why did Christ teach in their Synagogues Answ 1 First this was done lest he should seem to have condemned the publike assemblies and meetings of the Jews But this was touched upon chap. 4.23 Answ 2 Secondly Christ taught in the Synagogue that that which he taught might be divulged according to that charge given by him to his Apostles What I tell you in secret publish you upon the house top Mat. 10. and 28.20 Now this was in respect of the Gospel and that in a double regard viz. I. That it might equally be communicated unto all Mark 14.9 II. Lest he should have been calumniated and slandered if he had taught in corners Ioh. 18.20 Observ We may learn hence That the preaching of the Gospel is to be published unto all Acts 5.20 Mark 16.15 and 2 Tim. 2.9 Acts 9.20 and 13.14 44. and therefore we must pray that it may be freely permitted 2 Thess 3.1 Quest 3 Why is the preaching of the Gospel to be published to all Answ 1 First because the effects thereof belong unto all redemption life peace and the like which are effects of preaching are offered unto all in the Gospel Answ 2 Secondly because it is the power of God unto salvation Rom. 1.16 and the ordinary means of begetting faith and of bringing us unto salvation Rom. 10.14 and 1 Cor. 1.18 c. Answ 3 Thirdly because it is ordained by God and propounded unto men to be the sweet savour of life unto life 2 Cor. 2.16 Object 1 But it will be objected we must not cast Pearls before Swing Mat. 7.6 Now the preaching of the word is a Pearl And therefore it is not to be published to all Answ 1 First certainly it is forbidden to preach the word unto some Acts. 16.6 and â—â— 22 and hence Paul would not stay to preach to them who were obstinate Act. 18.6 and 19.9 Answ 2 Secondly but where there is no such direct and particular prohibition there the Gospel is to be preached unto all it being the nature therof and herein differing from the Law that it neither respects Jew nor Gentile bond nor free Quest 4 Who are here to be blamed Answ Those who preach and teach in corners secretly creeping into mens houses 2 Pet. 2.1 Iude 4. Here observe that I do not speak First of private reading or conserving together of what hath been publikely taught Nor Secondly of teaching exhorting and instructing of mens own families But Thirdly of doctrines which hate or at least flye the light as the Priscillianists who hide themselves and conceal their faith whereas they should give an account of their faith to every one that shall demand a reason thereof 1 Pet. 3. Certainly great and heavie is the calumny that ariseth by unlawfull Conventicles and therefore woe be to such as are justly guilty hereof for they will be found to be of that number who do evill and therefore hate the light Iohn 3.20 Christ we see teacheth in the Synagogues and the Apostles in the Temple Acts 14 and 15 and 16 and 17 chapters That is not by and by or alwaies true which Object 2 is publikely taught therefore private preaching may be as good as publike First it is a suspitious thing for a man to be Answ 1 a turn-coat and therefore they who forsake our assemblies which they have frequented and meet onely secretly may justly be suspected Secondly that which is publikely preached Answ 2 may be proved and tried but not that which is taught in obscurity Thirdly they who meet in corners and sleight Answ 3 the publike assemblies of the Saints out of the times and places of persecution either I. Teach that which is false and erroneous and then do wickedly Or II. Teach that which is true and orthodox and then they are either malitious and envious in desiring to conceal the truth or cowardly and timerous in fearing to professe and justifie and own the truth yea if men do no evill then why need they conceal and hide themselves § 2. Healing every sicknesse and every disease Sect. 2 What is the sense and meaning of these words Quest 1 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies healing or curing Answ 1 Against this it may be objected Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here properly signifie to cure or heal because it signifies to cure by means and to heal by medicines which Christ did not whence a part of Physick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the Physitians it is true Answ that some distinction of words is observed as for example I. To give Physick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be without effect for many Physitians use the means when they do not restore unto health II. To give Physick with good successe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cure though without second causes And IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to heal whether by means or without means And V. A man is most properly said to heal when effectually he cures or recovers whether by Physick as earthly Physitians do or by a word as our heavenly Physician here doth And therfore he is truly said to heal Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here Answ used sicknesse and disease thus differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a sicknesse as casts men down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as onely weakens a man and therefore is not so great as the former Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicknesses are of three sorts namely I. Some are more easily cured and healed And II. Some are more hardly cured healed And III. Some are incurable and impossible by men to be healed but Christ â—â—â—es All Sicknesses Diseases Thirdly All healing All sicknesses is thus to be understood namely Answ 3 I. Not that he healed singula generum all that were sick of all sicknesses for there were many blinde and deaf and dumb who were not cured Nor II.
but of righteousnesse and true holinesse Answ 5 Fiftly we must not seek him in the way of new or strange opinions but in the way of truth submitting and subjecting both our selves and our opinions to the word of truth Esa 8.20 Answ 6 Sixtly we must not seek him idlely and sluggishly in our beds Cant. 3.1 but diligently and industriously Prov. 8.33 II. Other Copies reade and that more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosed untied or scattered abroad because things being untied must needs be dissipared the meaning therefore is the people were without a Shepherd therefore they went astray and were scattered to and fro hither and thither Observ 2 To teach us That except people be tied by Pastorall bonds and ligaments they must needs erre or except people be restrained by preaching and attended carefully by Preachers they will erre and go astray Reade Ier. 2.5 8. and 10.20 c. and 50.6 Zach. 10.2 and 11.10 15 c. Quest 4 Why do people stray when Pastours are a wanting Answ 1 First because it is the office of a Shepherd to go in and out before his flock Numb 27.17 And therefore where there is none to take that eare or to discharge that calling there the people must needs erre For I take it for granted that man by the light of nature or by the power of any naturall goodnesse that is in him cannot finde out or walk in the way of truth Answ 2 Secondly because those who break Pastorall bonds will be held by none that is those who will not be restrained from sin by the honour of God Religion his word and Ministers those will be subject to no tye at all but like mad or possessed men will break all bonds Reade Acts 20.28 and Heb. 13.17 III. Others reade Disjecti And expound it thus viz. First Errantes they wandred to and fro scattered here and there out of order and rank Secondly Fluctuantes they wavered not knowing what to hold nor what to do Ephes 4.14 but were like the Waves of the sea tossed to and fro Thirdly Iacentes stertentes dormitantes securi they were secure and fast asleep to teach us That those who are loosed from the Ministery of Preachers become secure or none are so secure Observ 3 or presumptuous as those who are destitute and deprived of preaching This appears thus First the Ministers are Watchmen set over people to keep them from sleeping in sin Ezech. 3. and 33. Secondly there is in people a naturall pronenesse unto peace and quiet and carnall security And therfore when those are gone which should keep them awake they must needs sleep Vers 38. Pray ye therefore the Lord of the harvest Vers 38 that he will send forth labourers into his harvest § 1. Pray ye Sect. 1 We see here that although it be a good and necessary work to send forth labourers into the harvest yea a work pleasing unto God and profitable unto men yet we must not expect it without prayer To teach us That prayer is the onely way to obtain blessings and good things at Gods hands Mat. 7 7. Observ Luke 18.1 Act. 6.4 and Ephes 6.18 and 1 Thess 5.17 and 1 Pet. 4.7 and 5.9 How doth it appear that we cannot truly hope Quest 1 to enjoy any blessings without prayer It appears thus viz. First Answ because prayer is the ordinance of God and therefore Elias without it could not obtain rain 1 King 18. Secondly because prayer is the approbation of our faith if with a strong confidence and assurance we make our requests known unto God it argues faith in us Thirdly because by praying unto God for good things we shew that I. He is the Authour and fountain of every good gift and every perfect being Iam. 1.17 And II. That we depend upon him onely for those good things which we lack And therefore as without prayer we cannot be assured of any good thing so by prayer we obtain whatsoever is good for us What need is there of prayer feeling God Quest 2 hath decreed what he will give us As he hath decreed the end so he hath decreed the means he who sows not cannot reap Answ and he who eats not cannot live And therefore he that desires any blessing must submit himself to the use of those means which God hath appointed for the obtaining of it God knows vvhat we want and therfore what Quest 3 need we pray We pray Non ut doceaâ— sed ut desiderium augeâ—â—â— August de orandâ— Deum not that we might instruct God Answ but that we might by prayer set a more sharp and keen edge upon our own desires after those good things which we want Object But we are commanded to cast our care upon God And therefore prayer is needlesse Answ It follows not for vve must first pray and beg and be instant vvith God for vvhat vve vvant and then cast our care upon him concluding Father not as I will but as thâ—u wilt Quest 4 Why must vve pray Answ 1 First because it is the most certain remedy God having promised to hear vvhen vve call Ioh. 16.23 c. Answ 2 Secondly because it is Pharmacum generale the most generall means for I. Prayer pierceth and penetrateth the heavens And II. Is a means to obtain victory in the day of battell Exod. 17. And III. Thereby rain may be procured in the time of drought 1 King 19. And IV. It is a means to make the barren Womb bear 1 Sam. 1.10 And V. By prayer vve may obtain pardon of our sins Luke 18 11. Yea VI. It changeth a revealed threatning Ion. 3.10 For Ionah had proclaimed Yet forty daies and Niâ—iâ—eh shall be destroyed But the King proclaiming a Fast and commanding prayer changeth the Commination and sentence into mercie And VII It worketh miracles for by prayer Ioshua obtained that the Sun should stand still and Elias that the dead should be raised unto life And VIII It takes away evils and delivereth out of prison Acts 12.5.12 And IX It expels and drives away Sathan Luke 10. And X. It tyes Gods hands that he cannot punish Exod. 32.10 Let me alone saith the Lord that I may destroy this people Ligatum habent sancti Dominum ut 〈◊〉 puniaâ— nisi caâ—â— permiserini ipsi Bern. s The Saints have the Lords hands by prayer so fast manacled that he cannot punish the wicked except they will give him leave And therefore these things considered there is great reason that we should pray for whatsoever good blessing we stand in need of whether temporall or spirituall Answ 3 Thirdly it is necessary that we should pray because it increaseth our spirits and enflameth our zeal Answ 4 Fourthly because thereby we worship and please God Acts 6.4 Quest 5 How must we pray Answ Generall Rules The Rules for prayer are either Generall or Particular First the generall Rules to be observed in Rule 1 prayer are these namely First we must pray with the Understanding that
excitantur Ministri ad concionandum And thus Peter Acts 3. and Paul Acts 17. take occasion to Preach Christ Certainly if First the obedience of the Church be observed that we have a commission or at least a permission to Preach from the Church wherein we live And Secondly if the rule of decencie be observed And Thirdly if scandals and giving of just offences be avoided Then the word may be preached alwayes and every where in season and out of season 2 Tim. 4.2 both because it is the word of God and seed of salvation and also because herein we imitate our Lord Christ Sect. 2 § 2. Preach Wee see here that lost and wandering sheepe must be reduced and brought home againe and that by the Preaching of the word to teach us Observ That the meanes of bringing us home unto Christ is the preaching of the word the truth hereof in generall appeares by these places Rom. 1.16 and 16.25 and 1 Corinth 1.18.21 Titus 1.3 But more plainely by these particulars namely First because as God gave his word so hee gave also Preaching Rom. 10.8 and 1 Pet. 1.25 and Preachers Ephes 4.11 Secondly because God forbids those to Preach who are not sent Rom. 10.15 c. or not called as Aaorn was Hebr. 7. Thirdly because God blesseth and assisteth those whom he calls and sends that is I. He enables them by his grace in some measure for that great calling making them able Ministers 2 Cor. 3.6 and 4.6 And II. He blesseth their labours with good successe making them profitable and powerfull for the reducing of lost sheepe unto Christ Acts 2.47 Romanes 15.29 and 1 Corinth 3.6 c. 2 Tim. 4.17 Fourthly because where hee will not have those who go astray to be reduced and brought backe there he denies the word Amos 8.11 c. Acts 16.6 and 19.9 Fiftly because still those who are converted are converted by Preaching Reade the places in the margent b Acts 2.41 and 4.4 and 8 6.35 c. and 10.34 c. and 11 19.20.26 and 13.42 c. and 17 11. Object But it may here be objected This is but a temporall precept to preach the word and therefore it is not the meanes now of bringing us home unto Christ Answer I denie the antecedent because it is not a temporall precept but an eternall continuing from the beginning to the ending as may bee thus proved First God himselfe preached divers waies and after manners unto Adam Abraham and Iacob Heb. 1.1 Secondly God hath enjoyned and commanded the Prophets to preach unto his people Esa 40.9 yea to lift up their voyces and reprove them Esa 58.1 Thirdly the Lord sanctified Iohn Baptist in the wombe for this end that by preaching he might bring many children unto their fathers Mal. 4. Luk. 4. Matth. 3.1 c. Fourthly Christ himselfe preacheth yea spends his time wholly in preaching and working of miracles Matth. 4.17 and 9.35 and 11.1 Ephes 2.17 Fiftly here he commands his Apostles to preach to the Iewes and the lost sheep of Israel Sixtly afterwards he makes this precept concerning preaching generall for all people Matth. 28.20 Go and teach all nations and promiseth to be with them and to assist them Mark 16.16 Seventhly and to the Churches which are established he hath given Pastours and Teachers Ephes 4.11 unto whom he hath committed the care of his flock Acts 20.28 Eightly yea this he hath ordained untill the end of the world Ephes 4.13 c. and his second comming 1. Tim. Who are here to blame Quest 1 First those Pastours who being called unto Answ 1 this worke are negligent therein not caring how seldome they preach Saint Paul enforced himselfe to preach and did strive therein Rom. 15.20 because he knew that a woe belonged unto him if he did not preach 1 Corinthians 9.15 Secondly those are here faulty who neglect Answ 2 and despise the word preached whether it be I. Through tediousnesse and wearisomnesse this is so common as nothing more men usually are so weary of the word that they slight and contemne it Amos 8.11 Or II. Through an opinion of another Spirit or as though the Spirit of God would teach them without the word Indeed it is said that the faithfull under the Gospel shall be taught of God Ierem. 31.32 but this is by his word and the preaching thereof as was shewed in the proofe of the point Or III. Through curiositie except the word preached be sweetned Here First hearers are to blame who having itching eares despise sound doctrine loving and liking onely quaint and rhetoricall and humane learning Secondly speakers who vaunt themselves or seeke onely for praise and applause by their acute neat and eloquent discourses Not like Paul who desired onely to preach in the demonstration of the Spirit Nor like Peters preacher who must speake as the Oracles of God yea so as that God in all things may be glorified through Iesus Christ c 1 Pet. 4.11 Thirdly they are very faulty here who hinder Answ 3 the preaching of the word the more carefull we are to promote Preaching the liker we are unto Christ and the more we oppose or hinder it the more unlike yea contrary we are unto him This was the fault of the Iewes continually Matth. 23.13 and Acts 14. For they still withstood and hindered the word of God and the preaching of Christ And this is too great a fault now in our dayes and places For I. Some disswade others from the preaching of the word as the Papists and Seminaries do II. Some forbid others the preaching of the word Now these are either masters of families who will never or very seldome suffer their servants to come to Divine Service or Sermons or else idle Ministers and dumbe dogs who neither will or can teach their people themselves nor suffer them to go where they may be taught This is as much as in them lies to hinder them from conversion Christ and salvation III. Some calumniate detract and slander the godly Ministers of the word that so their mouthes may be stopped and they hindered from preaching Answ 4 Fourthly they are to blame here who make other use of the word preached then this that they may be converted thereby Certainly we are lost and wandring sheep untill we be reduced unto Christ and therefore although it be a good thing for a people to have a faithfull and carefull Pastour yet it is unprofitable unto them so long as they are not brought home by him unto the Shepherd of their soules Iere. 51.9 Luke 5.5 Quest 2 What is meant by this word preach Answer It signifies to publish and proclaime to teach them First that preaching is a worke publikely to be performed And Observ Secondly that in preaching they must rather teach then perswade Or That the chiefest office duty and worke of a Minister is publikely to teach his people the Christian faith here two things might be distinguished namely First Quomodo docendum
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
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
the Sacramentall word of the Eucharist begins with this Preface I received from the Lord that which I also delivered unto you Afterwards 1 Cor. 15.3 I delivered unto you first of all what I received which words were spoken when he was about to intimate or rather perspicuously to handle and plainly to preach the word of the Resurrection From whence follows a facile and faire conclusion As the word of the Resurrection thus delivered by the Apostle was not muttered and mumbled without sense or after the manner of a charme so neither is the Sacramentall word of the Eucharist Chamier lib. 1. de Sacram. cap. 16. Arg. 4. It is questioned between us and the Church of Argu. 2 Rome whether those things are to be written and taught in the Vulgar and Mother-tongue which are contained in the Scriptures or not Now they holding the Negative and wee the Affirmative we argue thus Whatsoever things are to be preached and published in all tongues and languages and those which are commonly and generally knowne may also be written in the same tongues and languages But whatsoever things are contained in the sacred Scriptures are to be preached unto all in the tongues they best know and understand Therefore nothing with-holds or lets but that they may be written in the same tongues also The Major is cleere because neither words nor letters are used for themselves but onely for the things sake which are signified therby wherfore if the things ought to be knowne unto all then certainly their signes should not be unknowne unto any The Minor is proved both by Precepts and Practise First by Precepts in this verse and chap. 24.14 and Mark 16.15 and Mat. 28.19 Secondly by Practise for before any of the Apostles preached there was given unto them the gift of Tongues that so every one that heard might understand Acts 2. If any desire to see this Argument enlarged and prosecuted let him look upon Chamierus de Canonis usu lib. 11. cap. 3. Tom. 1. pag. 391. VERS 28 29 30 31. Verse 28 29 30 31. And feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both body and soule in hell Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father But the very haires of your head are all numbred Feare ye not therefore ye are of more value than many Sparrows Illyricus lib. de ratione Cognoscendi s literas Tract 1. pitcheth upon these verses to teach yong Ministers how to raise Doctrines and how many sorts of Doctrines they may raise from a Text. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. It is necessary that wee should publikely professe the knowne truth so often as there is need II. Confession of our faith Faith is to be made though we hazard thereby the losse of our goods and lives III. We ought to contemne our lives in regard of Christ and his Truth IV. Eternall torments are prepared to be inflicted upon all those both in body and soule who are afraid to deny Christ and his Truth V. He who would make a right confession of his Faith must with a full purpose of heart yeeld himselfe to bee guided and directed by God VI. The providence of God is not onely generall but also speciall taking care of our least things even the haires of our heads Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. They are deceived that thinke it sufficient to assent in heart to the truth of the true Religion and to approve their consciences unto God but in the meane time think it lawfull with or before men to say or unsay to affirme and deny what they will in Religion according to the condition of time and place and persons principally when the danger of death hangs over their heads or attends upon the profession of Christ and Religion II. The Epicures erre who deny Divine Providence thinking that it doth not suit with the Majesty of God to regard humane and terrene things III. The Stoicks who thinke all things to be governed by Fate are far from Truth IV. They are erroneous who thinke that besides those things which are governed by the wise ordination of Divine Providence there are others which are ruled by chance and fortune V. The Pelagians are out of the right way who yeeld more than is meet or true viribus humanis to the power of Nature namely That it is in Mans power and Free-will to embrace Faith to persevere in the same and boldly to professe it unto the end VI. They do amisse who labour more for fraile and externall things than for internall grace and goodnesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power endeavour that we may have the true feare of God before our eyes because the true God is to be feared before all men II. We must learne such a contempt of humane things that we may alwayes desire to leave them and to goe hence that so we might be united unto our Christ in Heaven III. The consideration of the speciall Providence of God should make us remember that God alwayes looks upon us and is present with us and therefore we should implore his ayd and perswade our selves that he will helpe us and deliver us in a fitting and seasonable time Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. These words of our Saviours doe correct and taxe the negligence of those who doe not by fervent prayers beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty that for his Names sake they may not be afraid to lay down their lives II. The stupidity of those men are here blamed who doe not see nor acknowledge all things to be ordered by the Providence of God III. Those are justly to be reproved who neglect to give thanks unto God that he hath and doth vouchsafe to defend and governe both us and all our affairs by his speciall Providence IV. They deserve to be taxed that abuse any of the good creatures of God seeing that he takes care even for them also and his Providence is over them Sect. 1 § 1. Feare not him that can onely kill the body but fear him that can cast body and soule into hell Our Saviour sheweth here that man can goe no further then the body but God can destroy both body and soul but yet we reade of one who bragged that hee killed both his enemies body and soule The History is this Henry Stephen in his world of wonders Chapter 18. telleth us of an Italian who having nourished malice and rancour in his mind a long time yea for the space of ten yeares yet dissembling friendship with his foe at last being together unawares threw him down setting his Dagger to his throat swearing to kill him except hee would deny and renounce God and all part and interest in Christ which hee at length to
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
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
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
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
poore and yet substance possessions and riches are sometimes requisite ad decorum And therefore it is an errour for any to enjoyne poverty upon all and grosly false that all men are equall in a Christian Common-wealth as the Anabaptists hold Thirdly some of Christs actions were Morall Answ 3 and some admit of of a Morall application and all these are to be imitated by us As I. Christ was a Lambe without spot not tainted with any sinne at all either in action or affection Thus wee should labour to cleanse our selves from all pollutions both of the flesh and spirit 2 Corinth 7.1 II. Christ devoted himselfe wholly up unto the service of his Father yea offered up himselfe unto his Father for us So wee should labour to offer up our selves as a living and acceptable sacrifice unto God Psalme 40.7 III. Christ patiently endured the Crosse and under-went the shame Heb. 12.2 So wee should patiently beare the Crosse for Christs sake Mat. 16.24 IV. Christ after hee was dead rose againe So wee should labour to rise to new obedience V. Christ ascended into heaven after his Resurrection So wee should labour to ascend in our hearts and affections setting them upon heavenly things Colos 3.1 Philip. 3.20 VI. The life of Christ was generally holy and replenished with all vertues 1 Iohn 3.3 And herein wee should labour principally to imitate him He was meeke in this verse so should we be He was humble Philip. 2.5 so should wee be He was patient in adversity he was beneficiall and helpefull unto others hee was loving unto all he was constant in the preaching and profession of the truth hee pardoned his enemies hee prayed for his Persecutors hee was subject to his earthly parents and obedient to his heavenly Father even unto death In a word there is no vertue either Morall or Theologicall but wee have the example of it in him And therefore there is great reason that we should bee carefull to obey this his Precept and learne of him § 3. For I am humble and meeke Sect. 3 Why doth Christ propound his humility and Quest 1 meeknesse unto us First for our example because as was shewed Answ 1 before hee teacheth us by his example Hence I might observe That Christians should labour by Christs example to be meeke and humble But I passe this by entreating the Reader onely to marke what was said before Chap. 5. vers 3. and 5. Answ 2 Secondly Christ propounds his humility and meeknesse unto us to teach us his nature in teaching Observ Or that hee is a Doctor meeke and gentle for he was humble two manner of wayes viz. I. In his life and conversation And II. In his Doctrine Ne deterreamur praeconio Majestatis Gualt s Now that Christ was a gentle and meeke Doctor appeares thus He was meek First in his Doctrine which he taught The Gospel which he preached was a Proclamation of free mercy hee exhorting men to come and to buy and that without money or money-worth Esay 55.1 Hee desired but that men would feele themselves hungry and thirsty and then come unto him and he profered and promised to feed and refresh them Iohn 7.37 Secondly hee was meeke in his manner of teaching for hee besought sinners to be reconciled to their Father and his Father 2 Corinthians 5.19 Thirdly hee was meeke in the using of his Disciples and Schollers for hee laid downe his life for them and in his life had a great care of them Fourthly he was meeke in his Person for he under-went all that was laid upon him Reade Esay 53. Quest 2 How many degrees of Humility are there The degrees of Humility are many but the principall are these viz Answ First it is a great degree of Humility for a man to humble himselfe to his superiour and better It is a greater for a man to humble himselfe to his equall but the greatest of all is for a man to humble himselfe to his inferiour and unequall for this hee learnes of Christ and herein imitates him who submitted himselfe to Iohn Secondly it is a great degree of Humilitie for a man to be humble in his words It is a greater for him to bee humble in his workes but the greatest of all is for a man to be humble in heart Now in all these we imitate Christ and all these wee learne of him For he was humble in his words Psal 22.6 Hee was humble in his deeds as appeares by his washing of the Apostles feet Iohn 13. He was humble in heart as in this verse Thirdly it is a high degree of humility when we repute our selves to be as we are or no better then we are but is a much more high degree to repute our selves to be such as wee should be if the Lord should leave us unto our selves Fourthly it is a great degree of Humility for a man to be humbled for the evils and sinnes which he hath committed it is a greater for him to bee humbled for the good workes and duties omitted But the greatest degree of all is for a man to bee humbled for the perturbations distractions coldnesse and infirmities which attend upon him and molest him in the performance of good actions Fiftly it is a very high degree of Humility when a man is humbled for his defects weaknesses and wants in spirituall things it is a much higher degree to bee humbled for an abundance of vertues and a great measure of grace as a tree who stoops the lower the fuller and better loaden with fruit it is But the highest degree of Humility is when a man humbles himselfe according to the example of Christ Iohn 13 14 15. that is although eminent and great both in place and vertue yet he thinkes no office of love too base or meane to doe for the least Christian though never so much inferiour to him § 4. For my yoke is easie Sect. 4 How many sorts of yokes are there Quest 1 First there is Iugum Sathanae peccati The Answ 1 yoke of Sathan and sinne this is a heavie yoke and unto this all men are subject untill they come unto Christ and take his light yoke upon them Luke 11.22 and 2 Timoth. 2.26 Secondly there is Iugum hominis the yoke of Answ 2 man and this is two-fold to wit I. Pharisaicall which was contrary to the Gospel And this Christ promiseth verse 28. to take off from all those who feeling themselves burdened therewith would come unto him For there is an Antithesis betweene the yoke of the Gospel and the Pharisaicall yoke of Traditions II. Papisticall which is contrary to Christian liberty and consists in Ceremonies and Traditions whereof there are three sorts namely First Mala illata things which are simply evil and yet brought into the Church as Invocation of Saints and adoration of the Eucharisticall bread Secondly Adiaphora corrupta things which being indifferent in themselves are corrupted by them and so corrupted imposed upon the Church as
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaesâ—sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them bâ—st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B holâ— a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the likâ— places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the â—ame of the other Apostles having confâ—ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cuâ—ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile agaâ—nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. â— cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the
Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punishâ—d who is seduced then much more he who is the Sâ—ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such â—lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the
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
them because they should hold their peace but they cryed so much the more saying Have mercy on us Oh Lord thou Sonne of David § 1. And behold two blind men sitting by the Sect. 1 way side Whether is this an Historicall or an Allegoricall Quest 1 narration Although undoubtedly it be a reall trueth Answ and was verily performed according to the words of the Evangelists yet the Fathers and some Expositors have Allegorized it What is observable in the Allegory Quest 2 First the state of man after the fall For by Answ 1 nature I. We are like these men blind in our understandings Caeti and blockishly ignorant in Spirituall things II. We like these are beggers in grace Iuxta vias being herein miserably poore deprived of all grace vertue and goodnesse and strangers from the favour of God III. We like these sit doing nothing Sedetes being dead in workes for so long as we are naturall we are dead in sinne and so long as we are dead in sinne we are as unable to worke spirituall workes well as a man corporally dead is to work corporall or naturall workes Answ 2 Secondly in the Allegoricall sense of this history we may observe the degrees of our Reparation and Renovation For I. CHRIST passeth by II. We heare the noyse III. We aske what the matter is Marke 10. IV. We then crye and begge and sue for mercy V. We have many impediments which hinder us from being heard for a time VI. Yet if we continue crying Christ will First call us And then Secondly take pitty of us And Thirdly helpe us But I passe by these Quest 3 How doth it appeare that we are blind by nature Answ It is most evident by these foure following particulars to wit First if a man should walke in a way and before him should be a deepe pit and on one side of him a rich treasure and he see neither but neglects the treasure and fals into the pit who would say but this man were certainly blind Thus we walke in the way of the world seeing neither the heavenly treasure that is reserved for the righteous nor the infernall torment which is prepared for the wicked but neglect the one and engulfe our selves into the other and therefore it is evident that we are blind Secondly who will say that he sees who is not able to discerne betweene light and darkenesse betweene gold and burning coales Thus the naturall man cannot understand spirituall things 1. Corinth 2.4 but chooseth the burning coales of this world yea even of hell neglecting the celestiall gold of life eternall Naturall men preferre the darkenesse of fables and humane traditions before the light of the word yea death before life and hell before heaven and therefore who will deny but that they are blind Thirdly the blind man knowes not whether he goes ignorant which way to turne yea often running against a wall Thus by nature being ignorant of the word and will of God we know not whether we goe we know not how to serve God aright â—or when we doe well And therefore who will deny but that great is our blindnesse Fourthly the blind often stumble and easily fall so as long as we remaine in our naturall blindnesse and ignorance we frequently fall into one sinne or other not being able to cease from sinne 2. Peter 2.14 And therefore our deeds of darkenesse and workes of the flesh doe shew that we are as blind in soules as these men in the text were in their bodies Quest 4 What must we doe to be freed from this spirituall blindnesse Answ Doe as these blind men did namely First let us acknowledge and confesse unto our God our spirituall blindnesse and how ignorant we are in divine and celestiall things Secondly let us seeke for and enquire after the Physitian of our soules who is able to open our blind eyes If it be demanded Who this is Moses the Patriarks Prophets Evangelists Apostles Confessours and Martyrs answer with one mouth that it is JESVS the Sonne of David who is the light of the world and which enlightneth every one that commeth into the world Iohn 1.9 Isa 35.5 and .61.1 Thirdly we must ingenuously confesse this Physitian as these did Iesus thou Sonne of David we must not be ashamed to confesse and acknowledge him before men who is able to deliver us both from the wrath of God and the rage of men and this our extraordinary naturall blindnesse Acts 26.18 Fourthly with blind Bartimeus we must cast away our cloakes and reject and shake off whatsoever may hinder us from comming unto Christ Hebr. 12.1 we must take up our crosses and deny our selves and follow CHRIST and wee must lay downe our pleasures and profits if they keepe us from Christ But of this something hath beene said before Chapt 5. and 7. and therefore J enlarge it no further When or about what time did this History Quest 5 fall out Jt was after Christs departure from Iericho Answ verse 29. and Marke 10.46 St. Luke 18.35 saith it was when he came Quest 6 nigh unto Iericho and therefore how may the Evangelists be reconciled First the omitting of some circumstances overthrowes Answ 1 not the substance of the History for although circumstances should varie or some should be omitted yet the summe and matter of the narration may be true Secondly it is very likely that these blind Answ 2 men cryed unto CHRIST before his going unto Iericho and although he heard them yet hee would not answer them for the tryall of their perseverance untill his returne from thence and thus thinkes Calvin And thus before Chap. 9.28 Two blind men crye after him in the way but he answers them not untill he come into the house St. Matthew saith here there were two blind Quest 7 men but according to Marke and Luke there was but one and therefore how can they be reconciled in this particular First it may be at the first there was but one Answ 1 and that another came running after him afterwards and so two were healed Or Secondly it may be there were two yea certainly Answ 2 there was and yet onely Bartimens is named either because he was better knowne or more famous or more clamorous running faster and crying louder after CHRIST then the other did Thirdly Omne majus continet in se minus Answ 3 every greater containes a lesse and therefore there is no contradiction at all amongst the Evangelists St Matthew saith there was two St. Marke and St. Luke say there was one not that there was but one onely now where there are two there is one Fourthly the holy Scriptures are not strict in Answ 4 the observing of numbers but are wont to neglect them and thus our Evangelist Chapt. 8.28 saith There were two possessed with Devils and St. Marke 5.1 and. St. Luke 8.26 say There was one Quest 8 Why did these blind men sit by the way side Answ St. Marke and St.
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
may be demanded Why doth the Lord punish transitory Quest and temporary sinnes with perpetuall punishment and eternall condemnation First because man sinnes against God in aeterno Answ 1 suo as long as he lives therefore he shall be punished by God in suo aeterno as long as he lives that is for ever and ever Secondly the staine blot guilt and pollution of Answ 2 sinne is eternall never to be wiped off and therefore the fire and torments of Hell are eternall Thirdly the sinne committed is an offence against Answ 3 an infinite God and therefore the punishment ought to be infinite and that not onely in bitternesse but in duration and continuance also Fourthly man by his sinne and fall lost a good Answ 4 which else would have beene eternall and therefore he hath justly acquired an eternall evill Fifthly the will of wicked men is eternall in evill Answ 5 for they would sinne for ever if they could and therfore it is just with God for ever to punish them Sixthly the principall faculties erre infinitly and Answ 6 therefore deserve infinitly and eternally to be punished For I. When the reasonable faculty prefers a finite thing before an infinite it erres infinitly in judging II. When the concupiscible faculty preferres a finit thing before an infinite it erres infinitely in desiring III. When the irascible faculty preferres a finite thing before an infinite it erres infinitely in adhering And therefore when men in their judgments and affections actions preferre evill before good sinne before grace Earth before Heaven and the Devill before God they erre infinitly and therfore deserve eternally to be punished Seventhly the wicked reprobate can never truly Answ 7 repent him of his sins cōmitted and therefore God will never change his sentence or their punishmēt § 6. Weeping and gnashing of teeth Sect. 6 What are the torments of Hell Quest Intollerable colde and unquenchable heate Answ whence the holy Ghost here mentions Weeping and gnashing of teeth First weeping which comes from the moistnesse of the eyes is occasioned provoked by heat Secondly the gnashing of the teeth comes from cold August de gaud Elect damnat imp Or I. Weeping commeth because of that fire which can never be quenched And II. Gnashing of teeth because of that worme which never dies Or First weeping comes from sorrow And Secondly Gnashing of teeth from fury and rage Bernard Acts 7.54 Quest 2 Why will wicked men thus weepe for sorrow and gnash their teeth for anger and madnesse Answ Because their misery is unspeakeable their condition most miserable their torments intollerable their case deplorable and their paines irremediable For First they live so as alwayes a dying but so die as that they alwayes live And Secondly they which torment and inflict punishment shall never be weary and those who are tormented and punished shall never be killed And Thirdly at the day of Judgement when this weeping and gnashing of teeth shall begin they shall be deprived of all comfort and plunged into the pit of perpetuall paine For I. If they looke below them they shall see Hell which gapes for them II. Jf they looke above them they shall see an angry Judge who frowneth upon them III. If they looke within them they shall see a gnawing worme of conscience IV. Jf they looke without them they shall see the world and Elements on fire And thus nothing remaines for them but a certaine fearefull looking for of Judgement to come Vers 16 17. VERS 16 17. And the Pharisees sent out unto him their Disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men Tell us therefore what thinkest thou Is it lawfull to give tribute unto Caesar or not Sect. 1 § 1. We know that thou art true Quest How many good properties of a good Master doe these Disciples observe and confesse to be in CHRIST Answ These three namely First that he is true that is a constant affirmer of truth and a stranger to lyes dissimulation and falsehood And Secondly that he teacheth the way of God in truth they call the Law and the Commandements of God the way of God and they confesse that Christ is a sincere and faithfull interpreter of them And Thirdly that he careth for no man that is as they will expound it that he regardeth not the person of any that is neither of Caesar nor Herod nor the Pharisees nor their Rulers And these are indeed three excellent good properties of a good Preacher and were truly in CHRIST Sect. 2 § 2. And teachest the way of God in truth Quest How manifold is truth and what truth is here meant There is a double truth to wit Answ First Veritas Christi the truth written and of this they speake in this place Thou teachest the way of God in truth Secondly Veritas Christus the truth begotten and of this Christ speaketh John 14.6 I am the truth Now Christ did the former Doctrinally and he was the latter Essentially Squire 2 Thes 2. Page 565. § 3. Thou regardest not the person of any Sect. 3 What is meant by this word Person Quest First sometimes it is taken for quality or estate Answ 1 and thus here Thou regardest no mans Person that is thou respectest not the quality greatnesse place or authority of any Secondly sometimes it is taken for a substance Answ 2 or for a thing subsisting by it selfe Ratione individuâ sed finitâ and thus Angels and men are Persons Thirdly sometimes it is taken for a substance Answ 3 subsisting by it selfe Ratione individuâ sed infinitâ et immensâ and such are the persons in the divine essence which are indeed distinct but cannot be disjoyned because they are of the same nature and essence yea they are the very divine essence it selfe § 4. Is it lawfull to give Tribute to Caesar Sect. 4 J wholly omit the explication and unfolding of this question because if the Reader would see it illustrated to the life and followed home together with the foure following verses let him reade Mr. Weemsè Of the Judiciall Law of Moses Lib. 1. Chap. 13. Page 49. unto Page 54. VERS 19 20 21. And IESVS said Vers 19.20 21. show me the tribute money and they brought unto him a peny And he saith unto them whose is this image and superscription They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things which are Caesars and unto God the things which are Gods § 1. And they brought unto him a Peny Sect. 1 What was this peny Quest This peny was their Tribute money Answ For the better understanding hereof observe That there were two sorts of pence in use among the Jewes namely First the common peny which valued of our money 7. d. ob and of this our Saviour speakes Chapt. 18.28 Secondy the peny of the Sanctuary
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2
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
them in this Chapter to teach us Observ That God rejects many as wicked whom the world themselves thinke to be happy and good Quest 1 How doth the truth of this appeare Answ It appeares First from these places Psalm 50.22 Esa 58.3 Galath 6.3 Revelat. 3.17 Matth. 3.9 and 7.22 Iohn 6.39 Secondly because God sees not as man sees man seeth only the outward appearance but God seeth the heart 1. Samuel 16.7 Thirdly because we are partiall Judges in our owne causes every mans way seeming good in his owne eyes Proverb 16.2 but God judgeth according to truth Quest 2 What is here required of us Answ 1 First we must take heed and beware of all deceivable Judgement Now herein three things are included namely I. We must take heed of all popular judgement Non si quid turbida Roma not beleeve the applauses and acclamations and good reports of the world in a word we must not therefore thinke our selves good because our Neighbours and the world proclaime us to be such II. We must take heed of our owe proper judgement and not rest upon a selfe-conceit of goodnesse as many doe who thinke themselves to be good enough and their sinnes to be but small and triviall Selfe-love makes us to thinke well of our selves and hinders us from condemning our selves for no Malefactor would die for his offence though never so hainous if he were made his owne Judge III. We must be carefull to fit and prepare our selves for the judgement of God labouring that we may be such as that he may approve of us as followes in the next Answer Answ 2 Secondly we must remember that we shall come before an all-seeing and all-knowing Judge Hebr. 9.27 from whose eye nothing is hid but all things manifest And therefore we should be carefull to labour to doe those things which are agreeable unto his word and shall be approved by him for woe be unto those who are wicked in Gods sight Quest 3 What doth the Lord see on Earth which displeaseth him First he seeth some great and rich men which justifie themselves and will not be reproved and unto these he saith That riches availe not at the Answ 1 day of Judgement Prov. 10.2 but Potentes potenter tormentà patientur great men shall have great torments Secondly the Lord seeth some who have a forme Answ 2 of Religion without truth 2. Timoth. 3.5 and these are either I. Private Papists who joyne with us in outward shew and come to the house of God with us but their hearts runne after the Pope Or II. Atheists who seeme to beleeve God but their hearts are atheisticall Psalm 14.1 Now these the Lord perswades not to deceive themselves for they cannot deceive him Galath 6.7 Thirdly he seeth some who have honesty without Answ 3 zeale now these he tels That except their righteousnesse exceed the righteousnesse of the Scribes and Pharisees they cannot be saved Mat. 5.20 Such neither I. Hungring after the word of God or religious duties Nor II. Being sensible of their sinnes or sorrowfull for them Nor III. Seeking the glory of God in all things and above all things Fourthly the Lord sees some who serve him Answ 4 for base and by ends for second and sinister respects whose life is pure but their hearts polluted whose outward man is holy and their inward hypocriticall Unto these the Lord saith That the hope of the Hypocrite shall perish Fifthly the Lord seeth some who have many Answ 5 idle motions that is good desires and intentions who doe not nourish them but suffer them to wither and dye Now unto all these the Lord will say at the last day Depart from me I know ye not Matth. 7.25 How may we be certaine that the Lord will Quest 4 approve of us at the day of Judgement We may be sure he will Answ if we walke here according to these rules and observe diligently these Cautions Now the Rules include the Cautions and the Cautions the Rules as affirmatives and negatives doe one another First the Rule is Doe that which is good and agreeable to the Law and word of God The Caution is Doe nothing which is evill or contrary to the Law and word of God And both Rule and Caution is laid downe Psalm 34.14 Eschew evill and doe good Secondly the Rule is Doe that which is good in sincerity and truth the Caution is Do not that which is good for some second end and scope We must serve God in feare and love and out of a desire to approve our selves unto him and to glorifie his name Thirdly the Rule is Use carefully the meanes which God hath appointed for the making of us good the Caution is neglect not those holy means which God hath ordained We must I. Hunger after the word of God and delight in the hearing thereof and not call it a wearinesse unto us or a hard saying II. We must be diligent in the duties and exercises of holinesse and not remisse or carelesse III. We must frequent and delight our selves in the society of the righteous for of good men we shall learne goodnesse Fourthly the Rule is be zealous in the service of the Lord the Caution is be not key-cold or luke warme Apocal. 3.15 We must not onely labour to endure derision danger and losse rather then neglect or omit the Service of God but we must also despise the care of worldly things yea necessary things rather than forget our duty towards God For as the body is more worth then meat so is the soule more worth then the body and therefore the service of our God and the salvation of our soules are to be preferred farre before all other things Fifthly the Rule is be industrious and constant in the service of God and workes of holinesse the Caution is serve not God by fits and starts We must not sometimes serve God and sometimes Sathan or sometimes withstand sinne and sometimes yeeld unto it but we must strive and struggle against sinne and labour after whatsoever is good for terme of life Sixthly the Rule is be circumspect and watchful Marke 13.33 and 1. Peter 5.8 The Caution is be not carelesse and negligent We must I. Like Prometheus be wise before hand and warily avoid all the occasions of evill And II. We must like Epimetheus at least be wise after hand examining our former life and our former errors that we may avoid them for the time to come and seriously repent us o◠what is past Here First A Longinquo we must examine the errours of our life and see whether I. They remaine or not at least in our affections and will Or II. Whether we be changed from evill to evill or from evill to worse as from lying to blasphemy and perjury from prodigality to usury and oppression and the like now this is to be perverted and not converted Secondy A propinquo we must examine our lives and actions for the last day or
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
Prediction respects the Church of Christ What prodigious and wonderfull things fell Quest 2 out before the destruction of Ierusalem The wonders which were seene before Ierusalem was destroyed Answ besides the threatnings of the Prophets were such as might well perswade the Iewes of their Calamities and miseries not then beleeved but afterwards felt These are the words of Iosephus and those which follow Ioseph l. 7. c. 12. First they saw right over the City of Ierusalem a fiery burning Comet most like a bloody naked Sword flourishing to and fro over the Citie which continued for the space of one whole yeare Secondly there was a sudden cleere shining Light as bright as day-light being in the night-time Now this light only shined about Salomons Temple and about the sacrificing Altars the which the Iewes construed to be their better fortune but were therein deceived Thirdly an Oxe being brought to the Temple to be slaine and sacrificed upon a festivall day according to the Iewish manner brought forth against the course of nature a Lambe in the midst of the Temple which was terrible and monstrous Fourthly the East brazen gate of Salomons Temple which was so great and so heavy with iron barres and great brazen bolts that Vix a viginti viris clauderetur twenty strong men could scant shut it opened it selfe most willingly And this some of the ignorant Jewes prognosticated should be some great good thing to come Fifthly upon the 21 day of May was seene a sight which seemed to be an hoste of men armed running on Horseback and in Chariots about the City in the skyes a little before Sun-setting Sixthly when the Priests went unto the Temple in the Feast of Pentecost as they were wont to doe by Night to celebrate divine Service they upon a sudden felt the ground quiver under their feet and the Temple shooke and a voyce speaking Migremus hinc let us depart hence Seventhly and lastly there was a Country-man one Iesus the sonne of Ananus who for 7. yeares and five moneths before the destruction ceased not daily crying and exclaiming in every corner of the City and in every street but especially in the Temple upon the Sabbath day saying Vox ab oriente vox ab occidente vox a quatuor ventis vox in Ierosolymam Templum vox in omnem hunc populum That is a voyce from the East and West and the foure corners of the world a voyce against Ierusalem the Temple and the whole Nation of the Iewes This cry he continued though he was punished by the Magistrates and brought before Albinus the Romane which was then Caesars Deputy in Ierusalem insomuch as he was thought to be some furious foole and therefore they whipped him and let him goe and being gone from them he cryed Vae vae civitati vae phano vae populo vae mihi Woe woe be to this City woe be to the Temple woe be to the Jewes and last of all woe is me for my selfe This â—osephus who wrote this History saw with his eyes and heard with his eares Verse 9 VERS 9. Then shall they deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my Names sake Our Saviour here fore-telling his Disciples of the afflictions and persecutions which attend the faithfull may occasion these two questions viz Quest 1 Whether is it lawfull Vim virepellere if we be persecuted to resist and rebell and take up armes against those who persecute us though it were the King himselfe Answ We must not rebell nor avenge our selves Saul through wicked Doegs meanes slew 85 Priests 1 Samuel 22.18 And yet Daivd will not suffer his servants to avenge it 1 Sam. 26.9 Ahab by Iezabel slew Naboth and yet Elias doth not depose him 1 Kings 21.8 18. Herod slew Iames and would have slaine Peter Acts 12.2 And yet Peter deales not with him as with Ananias Acts 5. Quest 2 What are the Remedies against Persecution or what must we doe in times of Persecution Answ 1 First we must flee from it if wee can without offence Math. 10.23 Secondly if we cannot flee from it we must suffer it Math. 24.13 Luk. 21.19 Thirdly we must pray against it Psalm 50.15 Dan. 6.10 Acts 12.5 Fourthly wee must referre commit and commend our selves to God Dan. 3.17 Fifthly we must cheerefully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently Matth. 5.11 Rom. 8.18 Vers 11 VERS 11. And many false Prophets shall rise and shall deceive many Obser Our Saviour in these words doth expressly teach this truth unto us That there are some who pretend to leade men unto CHRIST but indeed intend to seduce and deceive them Rom. 16.18 and Titus 1.10 and 2 Pet. 2.1 Quest 1 Why doe false Prophets and false Teachers goe about to deceive others Doe they not also deceive themselves Answ 1 First some deceive through obstinacie and perversnesse Ierem. 23.1 and 29.9 Philip. 3.18 and 1 Tim. 4.1 and 2 Pet. 1.12 Secondly some deceive through Covetousnesse Answ 2 2 Pet. 2.15 Iude 11. Thirdly some deceive through pleasure and drunkennesse Esa 28.7 Fourthly some being past feeling themselves and of cauterized Consciences labour to deceive others Ephes 4.19 and 2 Tim. 4.2 Fifthly others seduce and are seduced that is doe deceive others and are deceived themselves Read 1 Kings 22.23 and 2 Tim. 3.13 Ezech. 14.9 and 2 Thessal 2.11 And that either I. Because they are ignorant and blind as Esay 56.10 Or II. Because they doe not examine whether that which they teach be true or false And therefore seeing there are so many false Teachers we must take heed and not beleeve every spirit How may we know or discerne false Teachers Quest 2 and deceitfull Prophets First wee may know them by their Covetousnesse Answ for such for the most part are covetous Secondly we may know them by their flattery for such for the most part are fawning flatterers Thirdly they goe unto those that are ignorant credulous and simple 2 Tim. 3.16 Fourthly they goe when and whither they were not sent Ierem. 14.15 Fifthly they labour to hinder and harme the true Prophets of the Lord Amos 7.10 Sixthly they teach secretly and like wilde beasts creepe abroad in the night Psal 104.20 whereas Veritas non quarit angulos Truth seekes no corners Seventhly they laud praise and commend Ignorance contrary to the Apostle Colos 3.16 Eightly they prohibite the Scriptures and hinder the Preaching of the word Lucernam extinguunt fures Theeves put out the light because darknesse best becomes their deeds of darknesse now the Word is a light and therefore false Teachers are afraid to be discovered by it Ninthly they appoint and choose another Judge besides the Scripture for the tryall of their Doctrine namely Traditions and custome and the like Math. 15.9 Colos 2.8 Tenthly they teach another Gospell besides the Gospell of CHRIST and doctrines contrary to the
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
is they must employ their memories in retaining and treasuring up of those saving truths which they either heare or read from the word of God For the Lord will take a reckoning of all these Externae Thirdly there are Externall blessings given unto us by God which we must be accountable unto him for as for example 1. Honor. I. Honour which is given for the good and helpe of the Church and Common-wealth but is used First by some unto seditions and factions in the Common-wealth And Secondly by others unto oppression and revenge And Thirdly by others to helpe their friends kindred and acquaintance in evill and to free them from the punishment of the Law And Fourthly by others unto pride and a contempt of others And Fifthly by others unto wantonnesse and all manner of lasciviousnesse But if we be raised by God unto honour either in Church or Common-wealth and desire to give an acceptable account thereof unto him let us imploy our honour I. Unto a just execution of righteous judgement without partiality II. Unto the honour of the Gospell III. Unto the helpe and comfort of the godly Read Hester 4.14 IV. Unto an example of piety and purity Phil. 2.15 2. Divitiae II. Riches are given by God unto some who unthankfully and wickedly use them either First unto the oppression and utter impoverishing of the poore Or Secondly unto covetousnesse and usury and the like Or Thirdly unto pleasure and idlenesse Or Fourthly unto uncleannesse prodigality and all dissolute courses Or Fifthly unto pride in apparell Or Sixthly to voluptuousnesse gluttony drunkennesse and the like Indeed it is lawfull to spend much in building planting apparell meat c. if it be done modestly And therefore we must examine these few things namely I. Whether we be wholly transported with these or not And II. Whether we make our gold our Gods or whether we can despise it and are able to judge of those things which are more excellent And III. Whether the backe and the belly of the poore blesse us for feeding and cloathing them 3. Excercitia III. Exercises and Recreations are lawfull and allowed by God modestly and moderatly used But First some are not content with lawfull Recreations but thinke there can be no mirth or delight without drunkennesse swearing revelling wantonnesse and the like Secondly some are too immoderate in the use of lawfull Recreations spending whole dayes and nights in gaming and play using them more like callings then refreshments 4. Pax. IV. Peace a singular temporall blessing is given unto us by God although many of our neighbors have beene worne out and wearied with Warre Hebr. 11.37 c. Amos 8.12 Now what hath this long temporall peace brought forth First in some ignorance And Secondly in others carelessenesse And Thirdly in others atheisme And Fourthly in others carnall security and a contempt of the word And Fifthly but in a very few thankfulnesse and obedience These things we had need exactly to cast up because our Lord will call us to account for them all at the last day VERS 21. His Lord said unto him Vers 21 well done thou good and faithfull servant thou hast beene faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. § 1. Well done thou good and faithfull servant Sect. 1 Wherein doth the fidelity of a servant consist Quest or what is required of a faithfull servant First it is required of him not to wast or scatter Answ 1 or disperse his Masters goods committed to his charge and care Luke 16. And therefore we must take heed that we doe not mis-spend any of the Lords Talents betrusted unto us whether spiritual corporall or externall Secondly it is required of him not to take unto him the goods of his Master that is not to defraud Answ 2 robbe or steale from him to spend upon himselfe or any of his family or friends as Iudas did who carried the bag and was a Thiefe And therefore we must take heed that we rob not God of his honour by arrogating and ascribing any thing unto our selves which is good and derogating from him who is the Author and Fountaine of every good gift and every perfect being Iames 1.17 For we have nothing which we have not received from him and therefore we ought not to boast of it as is cleare from this Parable none of the servants having any thing of themselves but receiving all their Talents from the Lord. Thirdly it is required of a faithfull servant not Answ 3 onely to keepe his Masters goods committed unto him but also to improve them and increase them he was held as an unprofitable servant and condemned who hid his Talent in a Napkin but he that exercised the gift of God and increased the number of the Talents is here pronounced to be a good and faithfull servant And therefore we must labour to grow up from one degree of grace unto another and strive to increase both in the quantity and quality of graces that so our Master may receive advantage and glory by us § 2. Thou hast beene faithfull over a few things Sect. 2 Because Riches as was shewed before is one of the Lords Talents betrusted unto men it may be and that not unfitly demanded How Riches may be aright possessed Quest Because this hath beene largely handled before Answ Chap. 6.19 24. J therefore briefly answer it here with Antoninus Part 4. Titul 5. Cap. 17. § 1. A man useth his Talent aright First when he gives to every man his right paying his debts and keeping his covenants contracts bargaines and promises with all men Secondly when he is liberall and mercifull unto all that stands in need and upon every occasion Thirdly when he is magnificent in the effecting of great workes when he is able to goe through with them as the building of Schooles Hospitals Churches or the like Fourthly when he is hospitable and helpefull unto strangers captives and incarcerated persons Fifthly when he is charitable and bountifull to his poore friends and kindred VERS 24 25 26 27. Then he which had received the one Talent Vers 24 25 c. came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowne and gathering where thou hast not strawed And I was afraid and went and hid thy Talent in the earth Loe there thou hast that is thine His Lord answered and said unto him Thou wicked and slothfull servant thou knewest that I reape where I sowed not and gather where I strawed not Thou oughtest therefore to have put my money to the exchangers and then at my comming I should have received my owne with usury Sect. 1 § 1. Thou wicked and slothfull Servant Quest What was theis Servants fault or wherein did he offend that he is upbraided with these termes of wicked and slothfull Answ 1 First he sinned in detaining his Masters money
are the very body and blood of Christ though they be kept in boexs or pixes and other Church vessels and never eaten Trident Concil sess 13. Can. 47. Bellarm. de Euchar. Lib. 4. Cap. 2. Now because we deny this and say That the Object 1 Eucharist is no Sacrament beside or without the use thereof that is though some forme of words be pronounced over the Elements yet if they be not received and eaten and drunke it is no Sacrament they object this place thus Christs words which were spoken over the bread This is my body were true as soone as they were pronounced yea before he said Take eat and so likewise of the Cup therefore it was a Sacrament before they did receive and eat it yea and had beene a Sacrament though it had not beene received at all at that time First these words of our Saviours This is my body Answ 1 were not spoken before he brake the bread and distributed it But first as St. Matthew here setteth it downe he brake the bread and gave it to his Disciples saying Take eat and then follow these words This is my body which seeme to have beene uttered even in that instant when they tooke the bread and beganne to eate it Secondly the institution of a Sacrament consisteth Answ 2 partly of a promise partly of a precept The promise is this This is my body the precept Take eat Now Christ doth no otherwise make good his promise then we performe the condition unlesse therefore accordingly we doe take and eat it it is not the body of Christ If the Reader desire to see how both these answers are opposed by Bellarmine and how his oppositions are fully answered let him read Willet synops 621 622. By whom and when was this Sacrament of Quest 3 the Lords Supper instituted By the Lord JESUS in the night wherein he was betrayed As in this place Answ and 1. Corinthians 11.23 Why in the institution of this Sacrament did Quest 4 our Saviour blesse the Elements as it is here said or give thankes as St. Luke and Saint Paul say First CHRIST gave thankes that he might Answ instruct us how to celebrate and receive this holy mystery namely with thankefulnesse Secondly he gave thankes to shew that willingly and of his owne free accord he laid downe his Answ 2 life Answ 3 Thirdly Christ gave thankes to teach us that we must suffer and undergoe whatsoever is laid upon us with thankesgiving like Iob who blessed God for crosses as well as blessings Iob. 1.21 Answ 4 Fourthly he gave thankes that thereby he might signifie that he was delivered to death for the benefit of us and our salvation And this is the true meaning of these words hee tooke the elements of bread and wine and blessed them that is he gave thanks to God his Father for his inestimable mercy towards mankind and for that inestimable mystery of their redemption which was now about to be shewed forth Quest 5 Why did our Saviour institute this Sacrament of his Supper Answ 1 First for the perpetuall remembrance of his death and suffering Answ 2 Secondly that thereby we might see the unparallelled love of him towards us who gave himselfe to death for our salvation Answ 3 Thirdly for the consolation of his Church and Children that seeing Christ is now corporally separated from them being ascended into Heaven they might spiritually injoy and partake him in the Sacrament wherein he is held forth unto them Answ 4 Fourthly for the edification of the faithfull but of this afterwards Quest 6 What is communicated outwardly in the Sacrament of the Lords Supper Answ Bread and wine consecrated or blessed according to the institution as in this vers and Mark 14.22 and 1 Corinth 10.16 Where we see that the Elements are bread and wine which being consecrated or blessed are changed Sacramentally but not substantially I say Sacramentally because they are separated and set apart for the Sacrament and are not to be reduced or turned unto a common use durng the cōtinuance of the Sacrament Quest 7 Is there no dissimilitude or unlikenesse at all betweene Bread and Wine and the Body and Blood of Christ that our Saviour here useth these Elements of Bread and Wine to signifie his Body and Blood Answ 1 First this resemblance and likenesse there is betweene Bread and Wine and the Body and Blood of CHRIST that as those nourish the life of man being meat and drinke according to the Psalmist God gives bread to strengthen the heart of man and Wine to make him cheerefull Psalm 104. So the participation of the Body and Blood of Christ doth so nourish and sustaine our soules that we shall never spiritually die any more I amplifie not this answer because I have to consider of the resemblance betwixt these signs and the things they signifie more amply in another place Answ 2 Secondly betweene Bread and the Body of Christ and Wine and the Blood of Christ is a threfold dissimilitude and unlikenesse namely I. In Bread and Wine there is a temporary satiety but in the Body and Blood of Christ an eternall Bread and Wine doe onely satisfie the hunger and quench the thirst for a time but he that eates the flesh of Christ and drinkes his blood shall neither hunger nor thirst for ever II. Bread feeds man but not onely Bread for a man cannot live onely of that food without any other But the Body of Christ alone feeds nourishes and preserves the soule alive yea that is the onely food of the soule and he that eates not of that can never have life eternall III. Earthly Bread being eaten consumes and wasts but the flesh of Christ which is meat indeed will never consume but live for ever How many things doth our Saviour intimate Quest 8 and imply in these words He tooke the cup and gave thankes and gave it to them saying Drinke ye all of it for this is my Blood of the New Testament which is shed for many for the remission of sinnes Goranus upon these words saith that our Saviour implies foure things in them viz. Answ First Sacramenti veritatem the truth of the Sacrament in these words This is my blood Secondly Sacramenti dignitatem the excellency of the Sacrament in these words Of the New Testament Thirdly Sacramenti utilitatem the commodity and utility of the Sacrament in these words which is shed for many Fourthly Communicandi generalitatem the generality of the Communion and participation of the Sacrament in these words Drinke ye all of it that is All both Priest and People Clergie and Laitie are to partake of the Cup as well as of the Bread in the Celebration of this Sacrament And therefore extreamly injurious are the Papists to the people in denying unto them the Cup and directly opposite unto Christ in their celebration of this Sacrament For I. This Sacrament was instituted to be received in both kinds Christ tooke the Bread and also the
uttering of these words Therefore the whole consecration doth not consist in these words This is my body and This is my blood The consequent is undeniable and manifest by it selfe The assumption is thus proved from the words of the Evangelist When Christ had taken bread and blessed it he brak it and gave it to his Disciples saying take eate this is my body and having taken the Cup and given thankes he gave it to them saying Drinke ye all of this for this is my blood For the words of this our Evangelist are thus truly rendred and translated by Beza Thus it appeares that these are not the onely words of consecration because both the bread was broken and distributed and the cup also before Christ spake those words For first Christ saith Take eate and Take and drinke before he had said either this is my body or this is my blood Againe St. Luke addeth This is my body which is given for you and St. Paul saith which is broken for you 1 Corinthians 11.24 Yea St. Luke and St. Paul have these words Doe this in remembrance of me which are omitted both by St. Matthew and St. Marke Wherefore seeing all these are the words of CHRIST it followeth that they are all effectuall and forcible to constitute the Sacrament unlesse they will say that some of Christs words are superfluous Therefore these onely words This is my body This is my blood are not all the words of consecration Quest 14 What is the meaning of these words This is my body This is my blood Answ In these words our Saviour pointeth at the thing present understandeth the thing that is not present He had the bread and cup in his hand and he said This is my body this is my blood in which propositions are two things to be considered namely First the Subject and that is the Bread and Wine which he doth demonstrate Secondly the Attribute and that is the thing which is signified by the Bread and Wine and these two make up but one sense When a man looke h upon a picture he saith This picture is my Father and hereby understandeth two things to wit the picture it selfe and his Father represented by the picture for the picture at which he pointeth is not his Father properly but onely it representeth his Father And so the bread and wine are not the body and blood of Christ properly or propriè loquendo but figuratâ locutione because they represent or typifie his body and blood Quest 15 If there be a Trope in this sentence This is my body then where is it or in what word Answ It is not in the Antecedent Article Hoc This nor in the Copula or verbe est is but in the consequent substantive Body for Corpus Body is put for the signe of the Body And the meaning is this is my body that is this is the signe of my body Yet we must not exclude the true and proper body of Christ out of that sentence but rather include it by that relation which the signe hath to the thing signified but of this more fully by and by Quest 16 Is there one Trope onely in this word Body or more then one In this Word there is a threefold Trope Answ namely First there is a Metaphore whereby one thing is put for another thing like unto it to which also a Metonymie of the adjunct doth adhere and cleave For Bread is not onely like unto the Body of Christ but also by the institution of God is made an adjunct thereof Secondly there is a Synechdoche of a part for the whole whereby the Body of Christ is put for whole Christ Thirdly there is a Metonymie of the subject for the adjunct for Christ is put for all those benefits which are derived unto us from him The Papists utterly dislike this affirming that Christ instituting of a Sacrament and speaking to his Apostles who were illiterate men it is not to be imagined that he would use any Tropes or Figures but in all probability that he would speake literally and plainly This they say in opposition to our figurative exposition of this sentence This is my body but in the meane time they themselves have interpreted first the Pronoune This by under this the verbe is by doth signifie the possessive Mine spoken by the Priest to betoken Christ the Adjective given by is crucified the verbe active eate by beleeve the verbe passive is broken by it seemeth to be broken the subject Cup by the matter contained in the cup and lastly the participle shed as peradventure signifying sprinkled upon their soules all which are not proper but figurative senses some synechdochicall some metaphoricall some metonymicall And thus while our Adversaries condemne Protestants for admitting but two figures or three at the most they themselves are become chargeable for seven If the Reader would see this handled to the life and made as cleare as the Sunne let him read Bp. Mort. Appeale Lib. 2. cap. 2. § 24. Fol. 121 22 123 124. What is meant by Hoc This Quest 17 It demonstrates that which Christ brake Answ and gave to his Disciples namely the Bread which he had blessed So that the meaning is Hoc This that is Hic paenis This bread which I give unto you This is evident First from the naturall order of the words for he tooke Bread and brake Bread and gave Bread unto his Disciples and said of the Bread This is my body Secondly the truth of this interpretation appeares from St. Lukes words concerning the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup that is this wine in this Cup is the New Testament in my blood Luke 22.20 so Hoc est corpus meum This that is This bread which I hold in my hand is my body Thirdly it is further cleare from the Apostle Pauls interpretation whom we must rather believe then any Romanist whatsoever In 1. Corinthians 10.16 St. Paul saith The bread which we breake and againe As often as ye shall eate this bread c. And therefore it is cleare that the Substance is not changed after consecration but that it continues â—â—â—ad still Fourthly it is further manifest from the generall consent of the Fathers untill the Schoole-mens time If the learned Reader would see this last particular proved let him read Pareus Controvers 3. de Eucharist Lib. 3. Cap. 5. and Lib. cap. 7. page 23. et lib. 2. cap. 7. page 68. Quest 18 What may we safely hold and believe concerning the reall presence Answ We hold and believe a presence of Christs body and blood in the Sacrament of the Lords Supper and that no fained but a true and reall presence which is to be considered two manner of wayes namely First in respect of the signes and herein we hold and teach that Christs body and blood are truly present with the bread and wine the signes in the Sacrament If it be here demanded Quest 19 How Christ is present with the
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of