the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
their old nets because they could not buy new thus Chrysost verus a Chrys op imp sup sup to teach us That God makes choice of the poore of this world b 1 Cor. 1.26 Obser And therefore those that are poore must not bee dejected as though they were lesse deare unto God for first in Temporall things they are more blessed the little which the righteous man possesseth being better then the riches of many wicked c Psal 37.26 And secondly in Spirituall things they are nearer unto God and therefore better is the poore that walketh in his uprightnesse then the perverse rich man d Pro. 28.6 yea better is a poore and wise child then an old and foolish King e Eccles 4.13 Wherefore poore men should not be discouraged nor dishartened but remember that Christ for our sakes became poore f 2 Cor. 8.9 and therefore none ought to thinke that they are lesse deare unto God because they are not rich VERS 22. And they immediately left the ship and their Father and followed him Vers 22 Christ first calles and then they follow they enter not into the function of the Ministrie untill they bee called Teaching us Obser that no calling principally the Ecclesiasticall vocation of the Ministry should bee undertaken without a lawfull and warrantable call thereunto from God Why is no function to be undertaken without a calling Quest Because we can doe nothing of our selves Answ and therefore if we desire to be blessed or to prosper in what we undergoe we had neede have a warrant for it from God For first none are borne learned or skilfull in any art or trade and there is some skill required to the most inferiour callings Secondly it is God that fits and prepares us and that in inferiour callings he fits and then calles Bezaleel Aholiah for the cutting of stones and the carving of timber and engraving in gold and silver g Exod. 31.45 and 35.30.31 Thirdly hence wee thinke those men to bee called to the worke of the Ministry who are fitted for the discharging thereof and enabled to divide the word aright Some perhaps here will say that this aptnesse unto Obiect or ability for the executing of the Ministeriall function doth not at all belong unto the time of our calling thereunto To which we answer that it doth altogether for we have a double calling the first is Internall Answ this is unknowne and unperceived by it selfe God not calling Ministers by name as Christ did here the Apostles or suddenly inspiring them and sending them then to preach as hee did the Prophets The second calling is Externall which is a certaine fitnesse or ability thereunto whether it be acquired by instruction or study or naturall endowments which are given by God and are necessary to be had before wee undertak any calling that is we must be instructed we must bee taught wee must study wee must bee made fit and able for the discharging of the calling otherwise wee are not called for fitnesse and ability unto or for a calling is a negative rule of a calling that is they that are unfit for and unable to discharge the worke of a Minister were never by God called unto the Ministerie VERS 23. Vers 23 And Iesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of diseases among the people § 1. And Iesus went about all Galilee Why Sect. 1 is this historie here added Quest 1 For three causes to wit First for Christs cause Answ 1 Secondly for the Apostles cause Thirdly for our cause First this historie is here inserted and expressed for Christs owne sake that thereby hee might shew unto us that he did not call Apostles that himselfe might bee idle for notwithstanding this he preacheth and endeavoureth the salvation of our soules himselfe Ministers can doe nothing of themselves without Christ and therefore he gives them a promise first of his owne presence behold I am present with you unto the end of the world h Matth. 28.20 And Secondly of the presence of the Holy Ghost I will send the comforter unto you to lead you into all truth Answ 2 Secondly this History is here added for the Apostles sake to teach them that they are not called unto wantonnesse or feasting or jollity or ease but to preach the Gospell according to the present practise and example of their Master Ministers being called to labour in their function and not to be idle Christ being no president therein unto them Quest 2 Wherein must we labour or wherein doth a Ministers care and calling consist Answ Having amply elsewhere to handle this question I resolve it therefore here briefly thus A Ministers office is to attend unto all those that are under him and to be carefull of two things viz. First to know the lives and dispositiōs of all who stand in need of counsell who of comfort who of reproofe who of instruction And Secondly to apply fit medicines to every malady as for example I. To the coveteous apply 1 Tim. 6.8.9 That it is the root of all evill yea wounding and piercing deep the soule with many sorrowes II. To the libidinous apply 1 Cor. 6.18 that the fornicatour sins against his own body III. To the prophaners of the Temple and House of God apply 1 Cor. 3.17 if any pollute the Temple of God him will God destroy for the Temple of God is holy IV. To lyars apply Rev. 21.8 and 22.15 that out of heaven shall be shut all those that love or tell lyes V. In generall to all sinners apply 1 Cor. 6.9 and Ephes 5.5.6 that no sinners shall inherit the kingdome of God or of Christ Answ 3 Thirdly this history was added for our sakes that we might hence learne Observ that the preaching of the word of God is to be published and proclaimed through the whole world carried successively from one Nation to another that all mouthes may be stopped and all excuses taken away Sect. 2 § 2. Teaching in their Synagogues and preaching Quest How doth teaching and preaching differ Answ 1 Teaching signifies an instruction unto Morall Righteousnesse and vertues which are taught unto us by the Law and light of nature Rom. 2.14.15 Preaching signifies the publishing of the righteousnesse of faith g Chrysos imperf Object What neede was there for Christ to teach them what they know by the the light of Nature Answ 1 First Christ did this for the manifestation or clearing of some difficultyes and obscurityes that are in morall vertues for so great is the corruption of our nature that the knowledge of naturall righteousnesse is much obscured in us Secondly Christ taught them for the helping Answ 2 of their memoryes we being naturally so seduced and mis-led and overcome by our pleasures and delights and profits and the like that the remembrance of naturall righteousnesse and morall
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
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
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
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
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
For he that shall come will come and will not tarry if he see deliverance Answ 1 to be better for thee then affliction is Answ 2 Secondly if he deferre his comming then thinke thou with thy selfe that his Kingdome is not of this world and that it is given unto his Subjects in this World to suffer Answ 3 Thirdly transferre and carry therefore the thoughts of thy heart unto heaven that thou maist be comforted and delighted with the remembrance thereof Consider this with thy selfe Here J am poore there shall J be rich Here J am sicke there J shall be sound Here J am contemned there J shall be honoured Here J am crowned with Thornes there J shall be crowned with glory for the remembrance of these and the like will expell all sense of humane sorrow Answ 5 Fifthly we must rejoyce also in death because the sting of it is taken away Hose 14.13 and because it brings us to the presence of this King and the possession of this Kingdome Answ 3 Thirdly the Subjects of this King or Kingdome must desire the propagation enlargement and promotion thereof The multitude here sing Hosanna to the highest as if they would say Grant oh eternall God that this thy King may be acknowledged and worshipped by all men And to this purpose wee are taught to pray Thy Kingdome come Answ 4 Fourthly the Subjects of this King must helpe forward this Kingdome themselves as much as in them is Thus some of the multitude here spread their garments in the way and those as is probable which had no garments to spare cut downe branches and strewed them in the way And thus according to our ability wee must doe good and thereby labour to advance and enlarge this Kingdome VERS 8 9. And a very great multitude spread their garments in the way Vers 8.9 others cut downe branches from the trees and strewed them in the way And the multitudes that went before and that followed cryed saying Hosanna to the Sonne of David Blessed is he that commeth in the name of the Lord Hosanna in the highest The Papists upon Palme-Sunday Object have a solemne procession which is celebrated with carrying the Sacrament about and strewing of rushes and bearing of palmes and setting up of boughes and hanging up of rich clothes and the singing of the Quiristers and all this they would warrant by this practise of the multitude in the text Rhemist annot Matth. 31. § 1. First we say that their processions are horrible Answ 1 abusings and profanations of the Lords institution who ordained his supper to be eaten and drunke and not to be carried about in procession like an Heathenish Jdoll Secondly that which CHRISTS Disciples and Answ 2 the people did they had warrant to doe out of the Scripture but where are the Papists enjoyned this theatricall pompe The riding of CHRIST upon an Asse was before Prophesied of Zach. 9.9 And the Childrens crying out in the Temple Psalm 8.2 And the cutting downe of Palme branches was a Ceremony belonging to the Feast of Tabernacles truly accomplished by our deliverance in CHRIST But the Papists have turned the holy mystery of CHRISTS riding to Ierusalem to a May-game and Pageant-play To whom were the multitude opposite or contrary Quest 1 in this their practice To the Scribes and Pharisees Answ as is evident by these particulars The people cry First Blessed is he that commeth in the name of the Lord. Secondly Blessed is the King of Israell and blessed is the Kingdome of our Father David which comes in the name of the Lord. Thirdly these desire the prosperity and flourishing estate of this King Fourthly these rejoyce and sing prayses unto God for sending of this King But the Pharisees cry First Cursed is he who commeth in the name of Beelzebub Secondly we have no King but Caesar and he that favours any other is not Caesars friend and therefore this man shall not raigne over us Thirdly these desire that this King were destroyed and all his glory laid in the dust Fourthly these disdaine the honour and esteeme of this King and are sorry for it Quest 2 Whereof were the Tabernacles and Boothes made wherein the people remained in the Feast of Tabernacles Answ Plutarch making mention of this Festivity saith That these Boothes were made principally of Ivie boughes Plut. Sympos 4. Problem 5. But the Scripture reckoneth up foure distinct kinds Levit. 23.40 which are thought to be I. The Citrine Tree II. The Palme Tree III. The Myrtle Tree IV. The Willow of the Brooke P Fag in Lev. 23. The Rabbines teach that every man brought every morning his burden of the boughes of these foure Trees otherwise he fasted that day And this burden they termed Hosanna Elias Thisbit Now in allusion hereunto the people here cutting down branches from the trees and strewing them in the way when our Saviour did ride into Ierusalem cryed saying Hosanna to the Sonne of David VERS 16. Iesus saith unto them Vers 16 have ye not read Out of the mouth of babes and sucklings thou hast perfected prayse The Papists produce this place to prove Object 1 that prayers which are not vnderstood of the party praying are acceptable unto God and they reason thus young childrens prayers proceeding from the instinct of Gods Spirit be acceptable and so the voices of the like or of other simple folke now in the Church though themselves understand not particularly what they say be marvailous gratefull to CHRIST Rhem. annot Math. 21. § 4. Answ 1 First that all those who pray unto God by the instinct of his holy Spirit are acceptable unto him wee grant but this is as farre from the thing in hand as the Objection is from truth Answ 2 Secondly the children that by the instinct of Gods Spirit cryed in the Temple Hosanna in the highest spake in the Syrian tongues which they understood and also knew that they saluted our Saviour CHRIST as their Messias whose comming they were taught according to the Scripture to looke for although they understood not distinctly all mysteries of Christs office which none of his Apostles did thorowly know at this time Answ 3 Thirdly this is a grosse conclusion The children in the Temple spake in a language which they understood yea uttered those words which in part they understood also Therefore prayers not understood of the party praying are acceptable to CHRIST Object 11 But the Psalmist nameth infants and sucklings that can neither speake nor understand Answ The meaning is not that they prayse God with their mouthes or voyce but that the providence of God to his great praise is manifest out of their mouthes to whom he hath provided meat before they were borne and in that great weakenesse and ignorance taught them to take it for their sustenance and call for it in their crying voyce when they lacke it So that our Saviour CHRIST out of that text reasoneth from the lesse to the greater Jf God ordained
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
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
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
Saviour exhorts unto this goe thy waies and sinne no more c Ioh. 8 11 yea this is the seale of God by which we may know whether his stampe bee upon us or not d 2 Tim. 2.19 if we depart from iniquitie yea without this forsaking of sin we cannot please God sinne pollutes and therefore the vessell must bee purged from it before God will come unto the heart e 1 Thess 4 4. and therefore unto true repentance these things are required First leave thy deare and beloved sinnes those sinnes that hang so fast on and cleave so fast too f Heb. 12.1 for this is our warfare these are our enemies and therefore resist them even unto blood g Heb. 12.4 Secondly leave all sinnes Many men are content to leave many sinnes but not all some seeme as little as Zoar did unto Lot h Gen. 19.18 some are as precious and deare as Herodias was unto Herod i Mark 6. but if wee desire truely to repent and surely to receive pardon wee must forsake all both small and great publike and private externall and internall letting the time suffice us which is already past to have beene spent in sin k 1 Pet. 4.3 while it is said to day turne from whatsoever is evill never to turne unto it any more because this is our first promise and vow unto God Secondly we must solemnely vow and promise newnesse of life unto the Lord that henceforth wee will serve him in new obedience and an active life all the dayes that we have to live wee must bequeath and devote our selves wholy unto the Lord as new creatures l 2 Cor. 5 17. and that for these three causes First because nothing else can assure us of eternall mercies neither circumcision nor uncircumcision nor any thing else availing unto salvatition but a new creature m Gal. 6.15 Rom. 6.4.19.22 Secondly because negative obedience doth not please God nil agere est malè agere not to doe good is to doe evill if the husbandman sowe not good seede tares will come up though he sowe them not Thirdly because these two are alwaies coupled by the blessed Spirit to shew that they should never bee separated in us David that Kingly Prophet exhorteth us to eschew evill to doe good n Psal 34.14 The Prophet Esai of Kingly race adviseth us to cease to doe evill and to learne to doe well o Esa 1.18.19 So Saint Paul intreateth that we would not be conformed to this world but transformed by the renewing of our mind p Rom. 12.2 and afterwards abhorre that which is evill and cleave to that which is good q Rom. 12.9 and againe r Rom. 13.13 we must walke honestly not dishonestly we must put off the old man and put on the new ſ Ephes 4.22.23 Col. 3 9 10. Observ Thus to forsake sin and to obey God are alwaies united by the spirit of God to teach us that although they are two distinct things as are heate and light in the fire yet they cannot truely and really bee separated one from the other any more then these which are the inseparable properties of the fire Heere it may bee demanded Wherein doth Quest 12 this our new obedience consist I answer in these three things First Answ in the workes of sanctity towards God by purging the inward man from prophanesse and all love of sin by clensing the outward man from all prophanation of the name worship and day of the Lord by having our inward man filled with holy thoughts desires purposes and meditations and our outward man abounding in the worke of the Lord. Secondly in the workes of equity and uprightnesse towards man as reverence towards superiours love towards inferiours truth justice and love towards equalls mercy towards offenders charity towards the poore and such like Thirdly in the workes of sobriety not giving our selves unto pride or a high conceit of our selves nor unto the contempt of others nor unto prodigality or drunkennesse or gluttony or fornication and uncleanenesse but unto humility moderation temperance sobriety and urbanity towards all as becomes new men in Christ Jesus Thus much for the second part of our Resolution consisting in promises and vowes made unto the Lord. Thirdly our Resolution consists in Implorando in imploring the ayde and assistance of God against sinne This is not an essentiall part of repentance although it be a necessary part in regard of the weaknesse of our nature we not being able either to leave sinne or abstaine from sinne or overcome sinne by our owne strength and therefore our repentance is to be corroborated by invocating the divine helpe of God hence it is that wee are commanded to pray continually a Eccles 6.18 and alwayes b 1 Thess 5.17 to watch in prayer c 1 Pet. 4.7 and to be fervent in prayer d Rom. 12.12 ◠lest we enter into temptation e Matth. 6.12 Prayer unto God being our onely Delphian sword wherewith we defend our selves against all temptations And thus much for the second generall part of Repentance that is Resolution Thirdly the last part of Repentance is Execution when a man labours faithfully to performe Quest 13 what hee hath promised and resolved Hence a question wil be asked What is a man to performed for the finishing perfecting of repentance Answ I answer foure things first our repentance must be true secondly it must be timely thirdly it must be constant fourthly it must be crescent Quest 14 First our repentance must be true not false It may here be asked when is our repentance true Answ I answer then onely when a man beginnes seriously to obey God both with a negative and an affirmative obedience that is carefully to performe whatsoever God requires of us to doe and to shun and avoid whatsoever he forbids us as appeares thus first this is the beginning and and of all f Eccles 12 13. Secondly this is that which makes us truely happy so saith our Saviour if ye obey my words happy are ye g Iohn 13.17 and his Apostle that man which is a door of the law shall bee blessed in his deed h Jam. 1.25 Thirdly the end of all both legall and evangelicall precepts is that wee might glorifie the Lord which is done by obedience as wee see by our Saviours command Let your light so shine before men that they seeing your good workes may glorifie your heavenly Father i Matth. 5.16 Fourthly we are called unto obedience and the worke of the Lord to be labourers and not idle in the Lords-Vineyeard k Matth. 20.1.2 Fiftly without this serious and sincere obedience all other things are nothing that is neither 1. the compunction of the heart without the obedience of the heart and life is pleasing unto God for this was in Balthazar His knees smote one against the other and his heart was troubled
potest perspicuum est Apostolos permisisse liberum sayd Socrates e Soc 5. 2â— seeing that none can produce a precept for fasting it is apparent that the Apostles left it free And the first Lawgiver or Lawmaker for fasting was Montanus the hereticke whom Apollonius taxeth for it f Euseb 5.17 Now the Papists prescribe a law of fasting upon paine of damnation but we deny any such positive law to be given by God Secondly wee and the Papists differ in praxi in the practise of fasting for first they will eate of some kinde of meats not of others Secondly they abstaine from some meats propter genera we propter operationem they abstaine from some meat merely for the kinde of it but we not for the kinde thereof but for the operation thereof they abstaine from flesh because flesh not because it kindles the flame and fire of lust for they eate and drinke those things that are more provoking thereunto than flesh is and therefore their fasting is superstitious as followes in the next Thus the Papists erre in the object of their fast in the Excesse consider wee now how they erre in the Defect and that first in the qualitie secondly in the quantitie First they doe not forbid the delights of meats it so be they be fish but thinke all dainties and daintinesse of lawfull meates that is any thing but flesh and that which comes thereof lawfull wee hold the contrary laying downe our opinion in this plaine proposition In fasting wee must abstaine from all delicates and dainties Or a fast celebrated with dainties is an hypocriticall fast For the proofe whereof observe these particulars First Daniel fasting abstaines from these three things g Dan. 10.3 First pleasant bread secondly flesh thirdly wine so others when they fasted ate nothing but hearbs h Rom. 14 2. and Iohn Baptist Locusts a course food as was shewed before Saint Matthew onely roots and hearbs i Clem Alex Paed. 2.1 and Saint Peter for the most part pulse Nazien orat de amore paup Secondly all the Ancients in their fasts abstained from wine Timothy forbare wine k 1 Tim. 5. and Saint Iames abstained from flesh and wine l Euseb 2.22 Thirdly the Fathers abstained in their fasts from all strong drinke thus also did Iohn Baptist who dranke neither wine nor strong drinke m Luk. 1.15 Thirdly these two strong drinke and dainties the Fathers reprove in fasting Read Aug. de Mor. Eccles 2.13 and Hier. ad Nepot And therefore wee may safely say that Papists are enemies unto fasting in their practise that place it in junkets and dainties affirming first that it is the kindes of flesh and that which proceeds from flesh which is onely forbidden in fasting not any sorts of fish Secondly they forbid not wine in their fasts to be drunke yea Bellarmine n De bon oper 2. 5. Sect. ad â—illam disputes the necessitie of wine in fasting because their regions and countries are cold And Hallensis saith that it is necessary they should drinke wine with fish o Chemni p. 4. 127. 6 Where it is not unworthy observation that when wee accuse the Romanists for their Stewes which are openly maintained permitted and tollerated in mysticall Babylon Harding answers their countreyes are hot and therefore if Brothell-houses were not suffered the people would fall either to Sodomie or bestialitie or incest or rapes or adulteries but when wee blame them for the use of wine in their fasts then Bellarmine tells us the countries are cold and therefore both their stomacks and healths require it 3dly their daily practise shews that in their fasts they allow of all dainties fruits wines sweete meates and all kind of banqueting stuffes and therefore there is no great feare that their fasting will empaire their health except it be with surfeiting upon their delicates Obiect But they will here object all Papists doe not thus Answ I answer we grant it for some cannot by reason of their poverty some doe not because of some vow they have made to the contrary and some amongst them perchance doe it not for conscience sake which we commend Thus we see how the Papists in their fasts erre in qualitate in the quality of meates we now proceed to shew their failing in quantitate in the quantity And for the clearer opening hereof I lay downe this proposition In the Popish fasts abstinendum a quali non a quanto they must abstaine altogether from meate held by them unlawfull but the immoderate use of those which are allowed violates not their fast that is one bite of flesh or one spoonfull of broth wherein flesh hath beene boiled disanulls their fast but to eate fish or drinke wine though unto the stretching out of the belly doth not breake their fast at all Thus Alex. Hales a Chemni p. 4. 117. 6 saith Excessus in quanto non solvit jejunium Excesse in the quantity of the meate eaten violates not the fast And Bellarmine b Bell. de bon oper 2. 4. Sect. quare traceth the same path almost in the same words Immoderatus usus piscium nulla lege jejunij prohibetur an immoderate use of fish is forbidden by no law of fasting For the finishing therefore of this particular I conclude First the Papists are enemies and opposite unto Antiquitie in their fasting as appeares thus First they now use wine which the Fathers did not II. They now use Dinners ordinarily which were seldome or rather never used by them that is the Ancients in their solemne fast dayes III. The Papists exceed in their eating but the Fathers were very sparing in that which they did eate upon those dayes and therefore howsoever they brag of Antiquitie yet they have not so much as a shadow of the customes of the Ancients in their fasts Secondly the Papists are enemies unto true Fasts as appeares thus In a true Fast there should bee an abstinence I. from flesh II. From wine and sweet wine III. From strong drinke IV. From dainties V. From an excessive and immoderate use of any meat or drinke Now they onely observe the first that is forbeare flesh why that they may stuffe themselves with fish or better dainties Thus wee have shewed how the Papists erre both in the Merit and Obiect of their Fast It now remaines to shew how thirdly they erre in the omission of the adjuncts of a Fast they onely observing the bodily exercise which profits nothing c 1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fasts not being accompanied with those holy duties which they ought to performe neither such an abstinence as may helpe them to a religious performance of those pious duties which God requires of them But the truth of this will most clearly appeare in the sequent particular wherein we have to explaine the nature of a true Fast the false and hypocriticall being thus briefly runne over Secondly there is a true Fast which is pleasing
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
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
3.11 and 5.4 For Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 Direction the rule of good and this is immutable as God himselfe is because it is his will Answ 3 Thirdly wee being in Christ are freed from the law of sinne and of death Rom. 8.2 But yet wee are debtours not to the flesh to live after the flesh but to the law to be regulated thereby for the law is good holy just spirituall and to be consented unto Rom. 7.7.12.14.16 yea to be delighted in and that in the inward man Rom. 7.22 And therefore although the ceremoniall law be now disanulled and the conditions of the morall law abrogated we being freed from the curse and condemning power of the law and not justified by the law yet as the law is a rule of direction unto us so it is to be obeyed and submitted unto Teaching unto us this necessary instruction Obser that the Gospell doth not take away the obedience of the morall law Blessed are they saith David that are upright in their waies Ps 1.1 c. and if wee would enter into life our Saviour saith we must keepe the Commandements Mat. 19.17 c. whence S. Paul saith that those who are in grace are not without law to God but under the law to Christ v 1 Cor. 9 21. And againe the grace of God which bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world u Titus 2 11.12 And therefore both the negative and affirmative part both of the first and second table is to be obeyed even of the deare members of Christ because this he did not by his comming destroy Quest 2 Why must the Morall law bee observed in the times and places of the Gospell Answ 1 First because God is unchangeable and therefore so is also his will Iames 1.17 But the Law as was sayd before is the will of God Answ 2 Secondly God requires of all persons in all times to live holily and unblameably as appeares by these places Luk. 1.79 and 1 Thessal 4.4 and Titus 2.11.14 and Heb. 12.14 and 1 Pet. 1.17 But the rule of holinesse goodnesse truth equitie and justice is no where laid down but in the Law and therefore the Morall Law is perpetuall Answ 3 Thirdly the Morall law is in force in the times of the Gospell and must bee obeyed because disobedience thereunto is severely punished Hee that sinnes against the law shall bee judged by the law although hee live under the Gospell as we may see in these places 1 Cor. 6.9 Ephes 5.3 Coloss 3.6 And therefore Bellarmine is most injurious unto us in saying that Protestants affirme Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law Quod Moses cum suo Decalogo nihil ad nos pertineat and that Moses with his Decalogue belongeth not unto us w Bellar. lib. 4. de Iust cap. 5 initio How false and malicious this is all the world may know considering that wee subscribe to the truth of this present Scripture that Christ came not to dissolve but to fulfill the law Indeed the Muscovites doe hold that the Decalogue is abrogated by the Apostles x Theolog Muscovit cap. 5. But Protestants are far off from so grosse an opinion for we say That Christian libertie consisteth in these three things namely First that wee are exempted from the Ceremonies of the Law and the Judicials so farre forth as they concerned the politicke state of the Jewes y Act. 15.10 Secondly wee are freed from the curse and guilt of the law z Galath 3.13 Christ hath redeemed us from the curse of the law when hee was made a curse for us Thirdly we are delivered from the servitude of sinne And therefere it is a shamelesse slander to avouch that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God Sect. 4 § 4. The Law What Law is here meant There is a two-fold Law Quest Answ First the Law of the Gentiles which Saint Paul calleth the law of Nature They doe by nature the things of the Law Rom. 2.14 Secondly the Law of the Jewes which is three-fold viz. First Ceremoniall which is described and explained in the Bookes of Moses especially in Leviticus and prescribed rites and ceremonies unto the Jewes to bee observed and performed in the worship of God Secondly Iudiciall which prescribed ordinances for the government of the common-wealth of the Jewes and the civill punishment of offenders Thirdly Morall here meant and wherein 3 things are observeable viz. First the Morall Law is that which was written at first in the heart of Adam and in all men since by nature in regard whereof it binds all men Secondly it commands perfect obedience both inward in thought and affection and outward in speech and action Thirdy it bindeth to the curse and punishment every one that faileth in the least performance of holy duties b Gal. 3.10 Sect. 5 § 5. And the Prophets Who are meant here by Prophets Quest Prophets are of three sorts namely First of the Jewes Secondly of the Gentiles of whom Paul sayth One of your owne Prophets hath sayd Thirdly of the truth of whom Christ sayth Behold I send unto you Prophets and wise men Now our Saviour meaneth the Prophets that did foretell of him Faustus ex August lib. 19. cap. 7. cantr Faust Sect. 6 § 6. But to fulfill it Our Saviour here affirming that he came not to destroy the Law but to fulfill it may make some doubt whether there be any difference betweene the Law and the Gospell or not and how they differ Answ 1 The difference betweene the Law and the Gospell stands in five things namely The Law First is Naturall and was in mans nature before the fall Secondly sets forth Gods justice in rigour without mercie Thirdly requires perfect righteousnesse within us Fourthly threatneth iudgement without mercie therefore it is called the ministery of condemnation c 2 Cor. 3.7.9 Fiftly promiseth life to the doer d Rom. 10.5 The Gospel Is spirituall revealed after the fall in the covenant of grace Sets forth Justice and Mercie united both in Christ Revealeth our acceptance with God by imputed righteousnesse Shewes mercie to mans sinne in and by Christ if wee doe repent and believe in him with a lively faith To the believer Rom. 4 5. How did Christ fulfill the Law First by and in his Doctrine and that these Quest 2 two wayes First by restoring unto the Law Answ 1 it s proper meaning and true sence as Matth. 5. vers 21 22.27.28 which was depraved by the Pharisees as appeares plainly in the whole next chapter Secondly by revealing the right way whereby the law may be fulfilled Answ 2 Secondly Christ fulfilled the Law in his Person and that five wayes First by
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
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
Exod. 20.7 but will cut off the swearer from the face of the earth Zach. 5.3 and Hosea 4.2 Answ 7 Seventhly because of all other sinnes it is committed without shame the Thiefe blusheth if he be taken stealing the deceitfull person if hee be taken lying or using false waights and false measures the Drunkard is ashamed of his drunkennesse after he is himselfe the Usurer is partly ashamed of his trade as appeares by his privacie therein and excuses thereof and protestations that if he were certainly convinced that it were sinne he would leave it the Adulterer is ashamed to be taken in the act or to be known to have committed folly with a Harlot but the ordinary swearer never seeketh to hide his sin never goeth about to excuse his sinne never blusheth for his sinne Eighthly because of all other sinnes it is against Answ 8 the face Name and honour of God Ninthly it is a thing condemned by all Religions Answ 9 the Turkes Papists Anabaptists and who not doe utterly condemne dislike disallow and prohibit it Tenthly because it is a thing very hard to be Ans 10 left Nemo novit nisi qui expertus quam cifficile extinguere jurandi consuetudinem August s None can imagine how hard a thing it is to leave the habit and custome of swearing but onely hee who hath beene a common swearer and hath laboured to leave it Eleventhly because hee who accustometh Ans 11 himselfe to swearing cannot be free from perjury He who speakes much cannot but speake something too much hee who useth many words must needes use some unseasonable words so hee who accustometh himselfe to sweare often cannot but sometimes sweare falsely And therefore we had need be carefull this vulgar horrid impiety of common to avoid swearing Some object againe men will not beleeve me Object 3 except I sweare and therefore what should I doe Chrysostome sup gives three answers hereunto Answ 1 First rather let them not beleeve thee then offend thy God It is better that others should call the truth of that in question which thou affirmest then thou be questioned by God in his wrath for affirming it unto them with an unlawfull oath Secondly men will beleeve thee the worse Answ 2 for swearing oftentimes a man is not beleeved when he sweares the truth because hee sweares it or because swearing is customary unto him Thirdly rather loose saith the Father the Answ 3 thing in question then sweare for it if thou canst not have thy own without swearing then lose it This must be understood 1. of light and triviall things which are of no great moment neither will hurt us though wee lose them 2. Of rash oathes not of oathes solemnely and seriously taken before a lawfull Magistrate Whether is it lawfull to enforce one to swear Quest 4 and take an oath or not For a Magistrate to impose an oath Answ cannot be altogether forbidden or disliked with these limitations 1. If the thing be waighty 2. If otherwise it cannot be knowne § 4. Neither by Heaven nor by Earth nor by Ierusalem nor by thy head that is by no creature at all Quest 1 Why is it not lawfull to sweare by any creature at all Answ 1 First because they are none of ours But of this afterwards Answ 2 Secondly because it was never lawfull nor warrantable sometimes it was and is allowed to sweare by the Name of God upon some weighty occasion but never by any creature Answ 3 Thirdly because hee who sweares by any creature sinnes in a double regard namely I. Because he sweares which he should not at all in his usuall discourse II. Because he doth idolize a creature and deifie the thing which hee sweares by For the understanding of the second particular observe that hee that sweares performes three things First hee calls God to witnesse the truth of that which hee affirmes Secondly he doth oblige himselfe herein to honour God for an oath is a part of Gods worship as we may see Psal 63.10 Esa 45.23 and 48.1 and Ierem. 4.2 Thirdly he desires God to be revenged of him if he speake not the truth or if he performe not his oath And thus hee who sweares by any creature doth I. call it to witnesse the thing affirmed II. Doth oblige himselfe to worship it as a God And III. Doth entreat it to punish him if he falsifie his oath and so doth idolize and deifie a creature setting it up as a God Quest 2 Is it not lawfull to sweare by the Creatures indirectly Have not many deare and precious Saints done this Did not Elisha say unto Elijah As the Lord liveth and as thy soule liveth I will not leave thee 2 King 2.4 and repeates the same words againe vers 6. So the good Shunamite saith to Elisha as the Lord liveth and as thy soule liveth I will not leave thee 2 King 4.30 And so Paul I protest by your rejoycing that I dye daily 1 Cor. 5.31 So good Hannah saith to old Eli as thy soule liveth my Lord I am the woman that stood here before thee c. 1 Sam. 1.26 And thus Abner saith to Saul concerning David as thy soule liveth oh King I cannot tell 1 Sam. 17.55 Now all these are indirect swearing by the creatures and therefore may not we by their examples obliquely sweare by them also First in generall if any of the Fathers or Answ 1 Saints have sworne amisse wee must not therefore imitate them therein for we have Lawes to be regulated by and not the examples of men though holy Secondly these phrases as thy soule lives or Answ 2 as my soule lives or as I live is no more than if we should say in truth or the thing which wee affirme is as true as our soules live and so is no oath except we sweare by it as Ioseph did By the life of Pharaoh Thirdly Peter Martyr answers that the Answ 3 name of a creature may be added two manner of wayes to wit 1. activè actively as here when a man sweares by the heaven or earth c. and this is never lawfull for so a man makes the creature his Judge 2. Passivè passively which may be lawfull For the understanding hereof observe That some oathes are First Simple namely a direct and plaine attestation or calling upon God or some creature for witnesse of what is said as by Heaven or Pharaohs life Secondly compounded that either with a Blessing as Pharaoh said so let the Lord be with you as I will let you goe Exod. 10.10 Curse as David said God doe so and more also if I destroy him not l 1 Sa. 25.22 Now in this sense it is lawfull to adde the name of a creature that is with this addition saxit Deus The Lord grant that thy soule may live and thus Ioseph had not sinned if hee had said no more but this The Lord grant that Pharaoh may live Thus we see how carefully wee should avoid all swearing
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
all our actions and see whether wee live in the Spirit and walke in the Spirit or not when wee give way unto sinne and avoid not the occasions unto evill wee should consider whether herein are wee led by the Spirit of God or by flesh and blood Fourthly we may try our adoption by our affection Signe 4 for if we love God and are zealous for his glory and would by no meanes displease him but are carefull by our sincere obedience of him to approve our love unto him then wee are his Sonnes Signe 5 The next Signe is the love of holy things that is 1. Of holy men the faithfull Saints and sincere professors of the Gospel 2. Of holy duties and the exercises of Religion Certainly those who are in deed and in truth the sonnes of God they will love both good men and good meanes unto goodnesse Signe 6 Lastly if we be the children of our heavenly Father we will love even our enemies but this comes to be considered of in the next particular And thus much for the Argument Secondly the next thing considerable is the Consequence The Argument was this Because ye are the children of God The Consequence is this therefore love your enemies as becomes the children of God as if our Saviour would say none is the child of God who doth not love his enemies Quest 3 Why must we love our enemies Answ 1 First because he who loves none but friends is guided onely by a humane spirit for wicked men can love those who love them and do good to those who doe good unto them vers 46. Answ 2 Secondly because herein we imitate Christ who loved us when we were enemies Rom. 5.8 yea prayed for those who were the instruments of cruelty even his bloody murderers Luke 23 34. Thirdly because this is a divine thing and an Answ 3 argument of a minde guided by a divine Spirit to love those who hate us and doe good unto those that doe evill unto us If wee love those who deserve to be beloved of us or those who never deserved any evill from us what reward shall we have But if we love those who have deserved evill at our hands this will be gratefull and pleasing unto God § 2. Which is in Heaven Sect. 2 Why are these words added Which is in Heauen Quest 1 To teach us Answ that the love of our enemies is not true except it be founded upon our obedience towards God Observ Or there is no true and right love unto any but onely that which is for Gods sake And therefore our Saviour teacheth us not to love for other respects to wit either for gaine or praise or our owne quiet but for the Lords sake Christ doth not say love thy enâ—my 1. Because he is a man of the same kind that thou art Or 2. Because he is ignorant and foolish for otherwise he would never have injured thee as he hath Or 3 Because he is but a dead man for if there were any life of grace in him hee would labour to be reconciled unto thee and acknowledge his wrong and who would be angry at the barking of a Dogge or for any thing that is done or said by a foole or a dead man Christ I say urgeth none of these but onely 4. The imitation of God because ye are the children of your Father which is in Heaven who doth good both to bad and good therefore from him learne to love your enemies Why must we love our enemies Quest 2 In God there are three reasons Answ why wee must love them First because God suffers him to be our enemy and permitted him to doe the injury which is done unto us and therefore we must confesse and acknowledge it to be just both in regard of God and us that is the Lord did justly permit it and we justly deserve it And therefore hate not thy Brother because he is but the instrument and the stone which is throwne at thee Secondly if thou be the sonne of God then thy enemy cannot harme thee because the Lord will preserve thee And therefore why shouldest thou hate him who cannot hurt thee Thirdly though thou be injured and harmed by thy enemy yet it shall be profitable for thee either 1. Probando by trying thy faith and patience Or 2. Corroborando by strenghtning thee more and more to undergoe whatsoever the Lord shall lay upon thee Or 3. Coronando by crowning of us because all the crosses which we endure for the Lords sake shall be rewarded And therefore why should wee hate those who doe that unto us which is thus profitable for us § 3. For he maketh his sun to rise Sect. 3 What is observable in the Sunne Quest First the Philosophers gave it many high Answ 1 praises and phrases as some of them called it the heart some the eye of the world some the fountaine of light the eye of heaven and the mind of the world some a heavenly fire a sempiternall living creature a vitall or animate planet Speusippus Answ 2 Secondly the Heathens supposed it to bee a God Agamemnon prayed unto it the Persians adored it the Egyptians called it a God Plato de republ cals it the Image or Vicar of God I forbeare here to shew how some of the Gentiles worshipped the Sun how some of them painted it how some built Temples unto it yea how others in many things compared it to a Lyon Answ 3 Thirdly Christians have called a day by it to wit the first day of the world or the Lords day hath beene for a long time called Sunday Answ 4 Fourthly wee may from the Sunne observe these things I. It is a body or substance full of splendor and glory yea comfortable to every creature read to this purpose these places Eccle. 11.17 Cantic 6.9 Psal 19.5 Mat. 13.43 and 17.2 and Act. 26.13 and 1 Cor. 15.41 Rev. 1.16 and 10.1 and 12.1 and 21.23 In these places wee may see 1. the glory and excellency of the Sunne and 2. what glorious things are compared thereunto II. the Sunne runnes continually never abating his course at all Read Psalme 104 and Cant. 1.5 III. It enlightens the world whence it is called magnum luminare o Gen. 1.6 Psal 136.8 the great light IV. The Sunne divides the times and seasons Winter and Summer Gen 1.14 V. It ripens fruit by his heat and warmth as we see by experience every yeare VI. It is a meanes of mans generation Sol homo generat hominem Aristot VII The Sunne animates quickens and vivifies the world yea without the Sunne the world in nature could not subsist But I enlarge not these things Sect. 4 § 4. And his raine to fall What is observable in the raine Quest First we might speake here of the water philosophically Answ 1 as namely I. That it is the embleme of purity both in the law of Moses as also 1 Pet. 3.21 and Tit. 3.5 II. Water is the carrier away
is controverted betwixt us and the Papists whether Churches are more holy places in them selves and whether it is better though privately to pray in the Temple then in another place The Papists say God rather dwelleth and is present in Churches then elsewhere and therefore it is more available for a man even to make his private prayer in the Church Bellarm. de sanctis lib. 3. cap. 4. The Protestants say that publike prayers made by the congregation in the Church are indeed to be preferred before private but yet not because of the place but in respect of the congregation whose prayers jointly altogether are more fervent and effectuall then the prayer of one man and that the prayer of a particular person made in the Church privately is no better than a prayer made at home in regard of the place appeares thus Our Saviour saith When thou prayest enter into thy chamber he saith not goe to the Church Answ 1 Here Bellarmine answers that the shutting of the doore cannot literally be understood because Christ himselfe prayed in the Mountaines often but in his chamber wee doe not reade that hee prayed at all To this we answer First by shutting the door Reply 1 Christ understandeth praying in secret as it is in the Text God which seeth in secret will reward thee openly Reply 2 Secondly no marvell if we doe not read that Christ shut the doore and prayed for hee had no house or place where to rest his head Secondly Bellarmine saith that Christ here Answ 2 commands that wee should not in our prayers seeke vaine glory as the Pharisees did And he entreth into his chamber that prayeth without vaine-glory whether hee doe pray secretly or openly Replie Our Saviours words are plaine without Allegory for he speaketh of shutting the doore of the chamber And there is a manifest opposition betweene the Pharisees praying in the corners of the streets and the others praying in secret as Cajetane himselfe well interprets the words They pray in the synagogues and corners of the streets that is In locis Publicis in publike places Answ 3 Thirdly Bellarmine to this place answers that by the Chamber is meant the secret of the heart and here onely are forbidden all the wandrings and vagaries of the mind in the time of prayer First this is absurde for by the same reason Reply 1 Almes should bee understood to bee done in the secret of the heart because it is said vers 4. Let thy almes be done in secret Secondly it is cleare as Cajetane here observes Reply 2 that Christ speakes onely of private prayers qua tales sunt But publike as well as private ought to bee conceived in the secret of the heart without any vagaries or extravagancies of the minde And therefore that cannot bee the meaning of our Saviour in this place § 2. Pray unto thy Father who is in secret Sect. 2 Where is God where doth he dwell and Quest 1 abide In the third heaven 2 Cor. 12.2 Answ in Paradise verse 4. In that inaccessible light 1 Tim. 6 16. above all heavens Ephes 4.10 What doth our Saviour meane by these Quest 2 words Who is in secret First he would hereby teach us the power and Answ 1 efficacie of faithfull prayer though private that it pierceth into the secret places of heaven and penetrats the clouds Secondly Christ hereby would teach us the Answ 2 infinite mercy of God who although he dwels in the secret and hidden places of heaven yet secretly he will descend unto that man who prayes fervently unto him and serves him in sincerity Esai 57.15 and 66.1 2. § 3. Will reward thee openly Sect. 3 Bellarmine lib. 1. de bon oper in partic Object Cap. 3. would prove from this verse that prayer is meritorious because God is said to reward them openly who pray unto him secretly His argument is this Reward is of merit Prayer is rewarded Therefore it is of merit The Major proposition is false Answ for reward may as well be of favour as of desert Hee that giveth but a cup of cold water shall not loose his reward m Mat. 10.42 And yet Heaven cannot bee merited by so small a gift Therefore this reward is of mercy and this place sheweth that prayer is not in vaine but is accepted of God but that it is meritorious it proveth not VERSE 7. Vers 7 But when ye pray use not vaine repetious as the heathen doe for they thinke that they shall be heard for their much speaking § 1. When ye pray use not vaine repetitions Sect. 1 What is the sense and meaning of these Quest 1 words First some understand it of a foolish loquacitie and multiplicitie of words which is indeed a great fault Secondly some understand it of long prayers Answ 2 of which in the last Section Thirdly some understand it of vaine repetitions Answ 3 from Baâ—tâ— a foolish Poet. And this is the true sense of the words Erasm Rheding Beza Why doth our Saviour condemne in praying Quest 1 these repetitions of the same thing divers times First because it is idle and needlesse to repeate Answ 1 our petitions over and over our Father knowing all our petitions and wants vers 8. Answ 2 Secondly because it argues diffidency and distrust as though God would not give us what we want and desire without many repetitions of our requests Answ 3 Thirdly because the use of these vaine repetitions is contrary to the truth or true nature of prayer which should and ought to be more in spirit then in voice Answ 4 Fourthly because it argues a cold wandering and extravagant minde which knowes not what it saith And therefore the Papists in their prayers are sicke of the heathen peoples disease For 1. Upon their Beads they are injoyned sometimes to say a hundred Ave Maries and ten Pater-nosters 2. In their Jesus Psalter they are injoyned to say every petition ten times over and some twelve and to repeate the name Jesus thrice in every petitioÌ„ as for example in one petition there is this Jesus Jesus Jesus send me my Purgatory in this life this petition must be repeated in this manner ten times and so the name Jesus thirty times therein resounded 3. They have psalmes and rimes which must be said over three or foure times every day yea the errour of their Schoolemen is here inexcusable who tell us in these prayers Non requiritur attentio actualis sedvirtualis If they attend a little at the beginning it is sufficient Indeed if this be not eadeÌ„ blaterare Sect. 2 to use vaine repetitions I know not what Quest 1 it is § 2. As the heathen doe Answ Why doth our Saviour here name the heathen Certainely because their custome was used among the Jewes The Israelites detested the Quest 2 Gentiles yet were as bad or worse themselvs Whence comes it that in the visible Churches of Christ oftentimes are abuses no lesse then Ans 1 are among the
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
and 2. Pet. 2.1 and 3.3 Iude 4.18 verses From whence comes it that the Church is never Quest 1 free from false Prophets First from the malice of Sathan who is Gods Answer 1 Ape and therefore will have his Chappell where God hath his Church Revel 2.9 And will sow tares where God sowes corne Secondly this comes from the justice of God Answer 2 who gives them over to believe lyes who will not believe the trueth 2 Thessal 2.11 and 1 King 22. They would not believe the Lords Prophet and therefore a lying spirit in the mouth of their false prophets deceives them Thirdly from the wisdome of God who permits Answer 3 errours and false teachers that the good may be discerned 1 Cor. 11.19 How many sorts of false prophets are there Quest 2 First Hereticks who labour to seduce men from Answer 1 the faith teaching opinions which overthrow some fundamentall trueth 1. Timeth 4.1 and 2. Peter 2.1 Secondly ignorant persons who desire to be Answer 2 teachers and yet neither understand what they say nor whereof they affirme 1 Timoth. 1.7 And so both deceive others and are also deceived themselves 2 Timoth. 3.13 Thirdly proud as Diotrephes who loved the Answer 3 preheminence 2 John Fourthly contentious Some saith Saint Paul Answer 4 preach Christ out of envy and contention Philip. 1.15.16 Fiftly covetous who goe about to deceive for Answer 5 their owne base ends Rom. 16.17.18 Sixtly hypocriticall as follows afterwards Answer 6 § 3. In sheepes clothing Section 3 What is meant by these words Question First Christ in these words alludeth to the practise Answer 1 of false Prophets in former times who counterfeited the true Prophets in their attire for the ancient Prophets were usually clothed in rough and course attire hence Elias in regard of his attire is called an hairy man 2 King 1.8 and John Baptist Math. 3.4 And the false Prophets did counterfeit the true in their attire for this end that they might more easily deceive the people as Zachar. 13.4 the Lord saith of them they shall weare a rough garment to deceive for when they wore such course attire made either of sheepes skinnes or sheepes wooll wherewith the true Prophets were usually clothed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeed they were full fraught with damnable errours Now Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable doctrine and therefore are the more dangerous Perkins S. Second the true meaning of these words is this Answer 2 they shall have a shew of that sanctity authourity and divinity which the true Pastors of the Church have particularly 1. They shall saine Revelations as Mahomet David Georgius the Anabaptists and Basileans did 2. They shall cite Scripture for their opinions but corrupt it as the devill did Math. 4. 3. They shall boast of miracles as the Egyptians did in time past and the Jesuites at this day (r) Reade Deut. 13.1.2 2. Thes 2.9 4. They shall have an outward shew of holinesse and sanctity as Socinus had in Polinia and the Jesuites where they come This kind of garment Paul cals hypocrisie 1 Timoth 4.2 (Å¿) 2 Tim. 3.5 5. They shall bragge of succession as the Papists doe And thus come clothed in sheepes skins § 4. But inwardly are ravening wolves Sect. 4 Christ in those words showes that there are many Ministers devoure teare and destroy but feede not (t) Acts 20.28.29 Why are they called Wolves First for their covetousnesse because they are Question 1 alwayes greedie and never satisfied Rom. 16.17 Answer 1 Secondly for their crueltie because they labour Answer 2 to seduce and pervert and draw people from Christ unto Sathan from life unto death Acts 20.29 How may they be known Question 2 First by their pride they exalt themselves but Answer 1 the Apostles did not so Secondly by their covetousnesse they seeke Answer 2 themselves but the Apostles did not so Thirdly by their carnalitie they are so much Answer 3 given to the world and their pleasure that they â—indeâ— men rather thou further them from the profession of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill life in a leader hindereth the march Fourthly by their entrance Ierem. 23. coming Answer 4 when they were not sent Rom. 10. and 2. Timoth. 3.6 Fiftly by their doctrine if it bee either erroneous Answer 5 or factious Sixtly by their endeavour or end if they labour Answer 6 to draw disciples after them Acts 20.30 verse 16. Verse 16 yee shall know them by their fruits Doe men gather grapes of thornes or figs of thistles § 1. Yeâ— shall know them by their fruits Sect. 1 What is the meaning of these words Question 1 Christ meaneth not so much the fruit of their lives for that in outward appearance Answer and in the judgement of man may bee as good as the true Prophets they coming as the other doe in sheepes clothing as of their doctrine for that wee must specially marke trying it by the word and not be carried away with the pompous ostentation of their works What are the fruits of true doctrine Question 2 The fruits are many Answer but having to speake of this elsewhere by Gods assistance hereafter I now instance but upon one maine fruit which is acknowledged by all sides and on all hands without controversie and that is pietie of life And therefore upon what trâ—e of doctrine wee finde this fruit of holinesse and sanctity grow we must judge it a good tree The Papists here object Objection Many trâ—es of thereformed Churches bring forth evill fruites Many Protestants live wicked lives Answer 1 First we know it we acknowledge it and from our hearts deplore and bewaile it Answer 2 Secondly if it be thus with the Protestants what is it with the Papists They will not wash their hands I am sure from this none of their writers ever affirming that all Papists are Saints Answer 3 Thirdly the question is not concerning the life but concerning the doctrine whether that impiety of life which is in some of our Church flowes from the doctrine of our Church as from a fountaine or from the corruption of their owne nature Let us now examine this both in us and them First we affirme that the impuritie of life which is in some Protestants proceeds not from the doctrine of our Church and wee confirme it thus 1. Because wee daily inculcate into the eares of our people those Apostolicall precepts and assertions Those who are in Christ Iesus have crucified the flesh with the affections and Lusts Galath 5. And those who hope to bee saved by Christ must purge themselves 1 Iohn 3. And that they must put off the old man and put on the new Roman 13.12.13 Yea follow after holinesse because without this none can bee saved This our Church teaches and this many although not all in our Church
firm his Decrees being like the Lawes of the Medes and Persians which cannot be revoked Secondly true it is that Christs mercy is infinit Answ 2 but mercy must not evert and overthrow Iustice for this is an Attribute as well as that Thirdly none are threatned here to bee cast Answ 3 out but only those among the children of the Kingdom who did apostatize and fall away But those who are threatned to be cast out are Object 2 the people of God with whom God hath made a Covenant now will Christ neglect his Covevenant made with them First hee will not hee doth not as appears Answ 1 thus I. He confesseth that salvation is of the Jews and belongs unto them Iohn 4.22 Hence II. He denieth the Canaanitish woman her request at first because mercy was proper unto the Israelites Marke 7.27 III. He commands his Apostles to goe unto the Jews not unto the Gentiles Matth. 10.5.6 Yea IV. The Apostles obey first confessing that the tender of mercy belongs primarily unto the Jews Rom. 3.2 and 9.4 And then practising their Masters mandate Act. 3.25 and 10.14 and 11.19.13.46 Secondly the Jewes were rejected for their Answ 2 sins and not for any breach or neglect of Covenant in Christ Reade Esay 1. and Amos 1.3 c. and 2.4 c. and Rom. 2.28 For what sins were these children of the Kingdom Quest 1 the Jews cast out First for their Incredulity because they Answ 1 would not beleeve Rom. 11. Secondly for their contempt of the word of Answ 2 Christ Thirdly for their obstinacie hardnesse of Answ 3 heart and perversenesse Reade Esay 48.4 Mark 3.5 Act. 7.5 and 13.45.50 and 14.19 and 17.5 and 18.6.12 and 21.27 and 25.2 From hence wee may learn That obstinacie against Observ and contempt of the word brings ruine and destruction upon the contemners How doth this appear Quest 2 First plainly by these places Esa 5.24 and Ier. Answ 1 13.10 and 19.15 and Ezech. 7.10 Secondly because God hates those who are Answ 2 obdurate and obstinate Psalme 95.8 Rom. 2.5 Esay 65.2 and 5.24 Ier. 6.10.11 and 28 32. Thirdly God loves those who tremble at his Answ 3 word Esay 66.2 5. and therfore contemners thereof shall find no mercy Fourthly God doth ordinarily convert men Answ 4 by the word 2 King 22.19 Ezech. 11.19 and 2 Cor 3.3 and therfore there is small hope of the conversion but great fear of the confusion of those who despise this ordinary means of salvation Fifthly the word is powerfull and sharp like Answ 5 a two edged sword which is able to divide betwixt the marrow and the bones Heb. 4.12 And therefore when it doth not mollifie and humble it is a signe of a heart come to an exquisite hardnesse Wherfore wee should when the word workes not upon us complain of the hardnesse of our hearts and labour for the redresse therof Quest 3 How many fold is hardnesse of heart Answ Two-fold First obstinate and perverse as Ier. 44.16 The word that thou speakest unto us in the name of the Lord we will not do but wee will do whatsoever proceedeth out of our own lips Secondly blind and ignorant hence it is said that our Saviour was angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hardnesse or blindnesse for the word bears both of their heart Marke 3.5 And hence also hee taxeth their dulnesse and slownesse of heart Marke 16.14 Sect. 3 § 3. Into outer darkenesse Quest What is the meaning of these words Answ 1 First They shall be cast into outer darkenesse that is into the corporall and palpable darknesse of the infernall prison presently after their death in regard of the soule and at the day of judgement both in râ—gard of soule and body Answ 2 Secondly Darknesse is no other thing then a privation of light now light is two-fold namely I. Spirituall as wisedom grace and truth Now the privation of this light is internall darknesse and ignorance in the spirit and inward man II. There is a sensible and corporall light whose privation is outer darknesse and this is the darknesse spoken of in this place For although there be fire in hell yet it is a darke and smokie fire and not clear except only so as the damned may see one another for the greater increase of their misery d Carthus s Vers 13 VERS 13. And Iesus said unto the Centurion go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the selfe same houre Sect. 1 § 1. Go thy way Quest 1 What is the sense and meaning of this phrase of speech Answ It signifies a dismissing of one in peace and is an argument of love and mercy Reade 2 Sam. 14.8 Marke 5.34 Luke 17.19 Whence wee learne Observ That the Lord at last doth dismisse and send away in peace all his Petitioners Quest 2 How doth this appear Answ It appears thus vix First from these places Esay 57.19 and Iohn 14.27 and 2 King 5.19 Mat. 15.28 Iohn 4.50 Secondly because he is the God of peace 1 Thessal 5.23 Philip. 4.7 Thirdly because peace is the effect of Iustification Rom. 5.1 Whence the Angels sing peace on earth because they who are justified by him have true peace Luke 2.14 Fourthly because this peace is our armour and weapons against affliction Iohn 16.33 And therfore certainly the Lord will give peace at length to all that sue and seek for it at his hands How must wee wait and expect for this peace Quest 3 untill we obtaine it First patiently I waited patiently saith David Answ 1 for the Lord and hee inclined unto me Psal 40.1 Secondly industriously wee must not expect Answ 2 and await the Lord in our beds Cantic 3.1 but in his wayes and ordinances Thirdly perseverantly knowing that our Answ 3 times are in Gods hands VERS 14. Vers 14 And when Iesus was come into Peters house he saw his wives mother laid and sick of a Fever § 1 He saw his Wives Mothâ—r Sect. 1 What may wee say or think of the Popish Quest 1 prohibition of Priests marriages First that it is opposit to Scripture which saith Answ 1 It is better to marry thâ—n to burne 1 Cor. 7.9 Yea and that when marriage is lesse convenient verse 26.32 And therfore even then they may marry verse 2. But now with the Papists fornication is better then marriage for the former violates not the vow but the latter doth as they say g Bellar. de Monach 2.30 f. 1265. A. though Saint Paul say It is honourable and Whoremongers God will judge Heb. 13.4 Secondly it is opposite to Antiquitie to forbid Answ 2 marriage as they now do for the proofe hereof observe these two things namely I. The authority of this Prohibition from whence it was here observe First the Apostles did only approve of single life and commend it unto us by their example Secondly they did not positively herein ordain or establish any thing Pope
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
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
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
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
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
we must hold that although the Answ 4 Subject of divine providence be principally rather in Practical things then speculative Thom. 22 q. 49. Art 6.2 yet it is also I. In all contingent things Thom. 1.22.2 and 4. and 103.5 And II. In all mutations and changes of the Universe Thom. 1. q. 22.2 And III. In evills Sub ratione bone § 3. Your haires are numbred Sect. 3 Many things might be observed from these words your haires are numbred namely First that haire is but an excrement and the most contemptible part of man Secondly that all our haires are observed and not one of them shall be lost Thirdly Christ doth not say that the haires of our eye-lids are numbred but of your head where there is the greatest plenty and the leastuse Fourthly your haires Non solum numer andi sed jam numerati are not onely to be numbred hereafter but are already numbred But I omit these What is our Saviours scope and meaning in Quest 1 these words To shew that God takes care for all things which concerne the elect and faithfull Answer Observ Hence then Note that the Providence of God doth particularly preserve all the elect in al their affaires yea in the least temporall things The Lord doth take that speciall care of them that all things by his all wise providence turne to their good Romans 8.28 Psalm 23.1 and 33.18 and 34. 15. Esa 43.1 and Deuter. 2.7 and 8.5 and 28 2 14. Levitie 26.4 14. Besides the consideration of these two particulars will further confirme this truth to wit First God hath made the Angels ministring spirits for the good of of his people and children t Psal 34.7 and Mat 18 â—0 and Hebâ— 1.14 And Secondly the Lord forbids us to care 1 Pet. 5 7. and commands us to walke in faith 2 Corinth 5.7 yea that we may the readilier obey he promiseth to give us all things Math. 6.33 And to be more tender over us then ever Mother was over Child Esa 49.15 And therfore blessed are the righteous in all things for they shall lacke nothing that is good Psalm 34.10 Quest 2 What good things doth the Lord provide in part and bestow upon his Children Answ 1 First hee Provides possessions for them and hee will give the earth unto them Psalm 37.22 Math 5.5 Answ 2 Secondly hee will bestow blessings upon them For I. He will give them raine in their need Amos. 4.7 And II. Hee will free them from danger and evill Acts. 27.24 And III. He will give unto them issue and posterity Psalm 127. and 128. Answ 3 Thirdly he will direct them in all their waies and pathes Psalm 37.23 Answ 4 Fourthly he will give good things unto them for their body For I. He will provide food for them If they hunger hee will give them bread if they thirst hee will give them drinke Reade Genes 21.17 and and 28.20 and 1 King 17.14 II. If they bee naked hee wil provide garments for them Deuter. 8.3 III. If they be sicke hee will cure and heale them Psalme 147.3 and 2 King 5.1 and Esa 38. IV. If they mourne he will comfort them Mat. 5.4 Esay 60.2.3 V. If they be in debt hee will releeve them 2 King 4.3 Verse 23.33 VERS 32.33 Whosoever therefore shall confesse mee before men him will I confesse also before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven Quest What is observable in these words The Reward of Sect. 2 Professors wherein are two things Answer The Person Whosoever shall confesse mee before men § 1. The Reward I will confesse him before my Father in heaven § 2. Viz. Apostates deniers wherin also are The Person Whosoever shall deny mee before men § 3. The Reward He shall bee denied by me before my Father § 4. Sect. 1 § Whosoever shall confesse me before men Quest 1 What is the sense and meaning of these words First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confesse hath many significations namely I. Properly it signifies to consent or to say as another saith Simile loqui and that either First Idem affirmando by affirming the thing affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.8 But the Pharisees confessed that there were both Angels and Spirits and a Resurrection So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers confessed also that they were Pilgrims and Strangers in the earth Heb. 11.13 Or Secondly Idem negando by denying the thing denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn confessed and denied not that hee was not the Christ II. Hence the word is transferred unto the confession of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing their sinnes Matth. 3.6 and 1 Iohn 1.9 Yea III. Hence it is transferred to Promises Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised to give her whatsoever she should aske Matth. 14.7 So Luke 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudas promised to betray him unto them And IV. Hence the word is to a particular profession of Religion applied thus Saint Paul answering for himselfe saith unto the Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this I confesse unto thee that after the way which they call heresie so worship I God So the Iewes had agreed that if any man did confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Iesus was the Christ he should be put out of the Synagogue Iohn 9 22. V. It signifies to praise and magnifie the name of God every tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Rom. 14.11 and 15.9 where wee may observe that in this last sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put with a dative case but in the other significations and acceptions it is either put with an Accusative or with this Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this verse and Luke 12 8. Now in the present Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the profession of Christ and Religion Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In me Beza thinkes this to Answ 2 be an Hebraisme because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant but I rather imagine that it makes the phrase more emphaticall because to beleeve in God is more then to beleeve God and therefore the meaning is whosoever shall professe his whole hope and confidence to be in Christ and shall make him the Rocke upon which he fastens the Anchor of hope and builds his faith he shall be owned by Christ at the last day Thirdly before men shewes that our profession Answ 3 must be publike and published and not concealed Fourthly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one Answ 4 that shall confesse me c. doth shew that the rule iâ— generall and belongs unto all Phil. 2.11 Fiftly the meaning therefore of these words Answ 5 whosoever shall confesse c. is that Religion must be publikely professed yea so professed that we may be sure and certaine to be rewarded and acknowledged by Christ Hence then three things
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
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
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
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
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
sometimes we perswade and sometimes wee disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire Secondly but the more principall and particular Answ 2 uses of the tongue are these I. It distinguisheth man from all other creatures For First the words of Angels are borrowed they assuming strange bodies when they spake unto men which by and by they laid aside But men speake with their owne tongues Secondly the Sea-monsters which have the forme of men or women in part speake not neither are heard to utter any language Thirdly the notes of birds are not called words or speech because they understand not II. It teacheth the Gospel and God and Christ and the promises of the word preaching the power of God unto salvation 1 Corinth 1.18.21 and the meanes to beget faith in us Rom. 10.17 But there can be no preaching without a tongue or speech III. By Colloquies conference and discourse both knowledge and grace is increased IV. By the tongue we set forth the praises of the Lord and therewith wee give him thankes for all his benefits In the malady of this man wee may further briefly observe two things namely Observ 1 First the cause of his dumbnesse which was the envie malice and power of Sathan in his heart Whence wee may learne That so long as wee are under the dominion and power of Sathan we are mute and speechlesse Quest 2 Who are spiritually dumbe Answ 1 First those who are negligent ignorant and cold in prayer Answ 2 Secondly those who either make no profession of Religion at all or else but a cold profession Answ 3 Thirdly those who have prophane and diabolicall tongues altogether ignorant of all holy communication or sanctified speeches Colossians 4.6 Secondly wee may observe here the effect of Sathans malice and envie namely the letting and hindering of their speech Whence we may observe Observ 2 That Sathan principally endeavours to bind the tongue that being an instrument both of Gods glory and our owne good and our brethrens edification For First God is glorified by the prayers praises and pious speeches of the tongue And Secondly wee are helped thereby the prayers praises and pious speeches of the tongue being meanes to increase our grace to obtaine blessings from God and to confirme us more and more in the service worship and worke of God Thirdly by the profession of the tongue we give a good example and encouragement to our brethren by our prayers for them wee may with-hold judgements from them and draw downe blessings upon them by our seasoned and sanctified discourses we may establish them and ground them more and more in the most holy faith and truth of Religion And therefore Sathan seeing how profitable an instrument the tongue is both in regard of Gods glory and our good and our brethrens edification doth therefore labour to tie the tongue Vers 24 VERS 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beelzebub the Prince of the devils § 1. But when the Pharisees heard it Sect. 1 Why doe the Pharisees envie these good Quest 1 workes of Christs Because hereby hee was extolled and preferred both before them and their Ancestors Answ Wee see that although they cannot deny the worke yet they deprave the workeman and that only out of suspicion From whence wee may observe That it is a most malicious practise to traduce or calumniate any out of suspicion Observ for charity is not suspicious Indeed suspicion is a good Examiner but an evill Iudge Why may wee not censure and calumniate out of suspicion Quest 2 First because it is contrary to religion which teacheth us to passe by that which wee see and Answ 1 to suppose wee saw that which wee doe not that is take no notice of the evill we see and hope that there is that grace and goodnesse within which wee scarce can see to appeare without Secondly because if men might be censured and taxed upon suspicion then none could be free Answ 2 from blame for something or other there is in every man which might serve a judging censuring and carping Zoilus for a ground to build his calumnies upon How manifold is suspition and whether is all suspition evill and unlawfull or not Quest 3 First there is a suspition in evill things when a man is suspected to have done this or that Answ 1 Secondly there is a suspition in religious things when a man is suspected to bee but an Quest 2 hypocrite for all his Religion Now wee neither learne this of Religion neither doth religion allow of it Thirdly there is a lawfull use of suspition and that Answ 3 I. In civill things for the finding out of offences and offenders Men are often suspected and upon suspition attached for doing such or such a thing And by the carefull add prudent examining of them truth is often brought to light and murders and thefts often discovered II. In religious things for the avoiding of danger Christ wee see would not commit himselfe unto the Iewes Iohn 2.24 And why because hee suspected them Thus certainely the Lambe may suspect the Wolfe and the Dove the Hawke and because they know their cruelty towards them so suspect them that they may keepe themselves out of their tallons and hands § 2. He casteth out devils by the Prince of the devils Sect. 2 Is Sathan cast out by Sathan or how is he cast Quest 2 out First some say that Sathan may bee cast out Answ 1 by Sathan and they urge experience for it and that principle also Ab esse ad posse valet consequentia The argument is good which is drawne from the entitie or being of a thing to the possibility thereof that is such a thing hath beene therefore such a thing may be I. I answer that there are many wicked waies to cast out Sathan as hath beene shewed before Cap. 8.28 II. I answer that Sathan seemes to bee able to cast out Sathan two manner of wayes viz. First volenter willingly that so hee may deceive he often departs willingly but as though he were driven out by force that so he may deceive or bee honoured Veritatein dicit ut fallat Thom. 1.64.2.5 The Devill sometimes speaks true that he may deceive The Devill seemes to be subject to Constellations and to the aspect of the Moone yea to bee driven away and cast out by stones herbes verses and the like not that indeed he is subject unto them but I. Partly that he might defame the creatures by perswading us that there is a certaine deitie in them And II. Partly that hee might establish that diabolicall and wicked art of Magicke and Incantations Vide Thom. 1.115.5.0 Vbi plura Secondly Violenter violently the Schoolemen thinke that the superiour devils can by force drive away the inferiour Thom. 3.43.2 ad 3. But if this be so then their kingdome is divided and therefore
to prove that by the world to come is meant the time betwixt death and the day of judgement but alwaies either for the last day or the eternity which is after that day Luke 20.35 And thus Augustine de Civit. Dei lib. 21. cap. 24. by the world to come in this place understands the day of the Resurrection And Damascene also de orthod fid lib. 2. cap. 1. saith Aeterna vita aeternum supplicium futurum seculum ostendunt And thus This world is taken for the distance of time to the end of the world and The world to come for that eternity which shall begin after Christs second comming And according hereunto there shall be two times in which sins are pronounced remitted to wit this world by the preaching of the Gospel to the repentant and that to come when Christ shall confesse with his own mouth before Gods Angels to whom they are remitted and by which remission they are made truly blessed for that remission to come shall be a confirmation of this present and those which are not remitted here neither shall there be so pronounced Wherfore from this speech of our Saviours this Argument is gathered from the Antithesis If the sin against the holy Ghost be neither remitted in this world nor in the world to come then other sins are remitted both in this and the other or at least either in this or in the other But it is not remitted in the other because it is not remitted in this as hath been said It followeth therefore that other sins are remitted both in this and in the other Now in this sense this place doth not onely not make for Purgatory but also repugneth it For these two remissions in this world and the world to come are conjoyned and one is not separated from the other Chrysostome expounding this place together with this partition of time saith thus Amongst men I. Some shall be punished for their sins both here and there as the Sodomites II. Some onely in this life present as the Corinthian fornicator III. Some onely in the life to come as the rich glutton IV. Some in neither as the Prophets and Apostles And from this partition he infers that the meaning of our Saviour is That the sin against the holy Ghost is so grievous and horrible that they which commit it shall feel the judgement of Gods wrath both here and in the world to come which hapneth not to all who commit other sins Certainly they which with a set purpose deny the known truth against their consciences feel a hell of torments in their consciences in this life at some time or other if not alwaies and in the life to come their pains shall be exquisite and unspeakable in the most rigorous manner And therefore from this place nothing can be gathered for their Plutonicall rather than Platonicall Purgatory Answ 4 Fourthly it follows not the sin against the holy Ghost shall not be remitted in the next world therefore other sins shall no more than this followeth which Christ saith I will not drink henceforth of this fruit of the vine untill I drink it with you in my Fathers kingdom Mat. 26.29 That therefore he did drink of other things because he did not drink of the vine For it is a most foolish absurdity from two Negations to infer an Affirmation as for example Saint Peter neither in this life nor in the life to come shall be made an Angell therfore some Saints in the life to come shall be made Angels Now Bellarmine would justifie this Argument by that example where Christ saith My kingdom is not of this world And Pilate inferreth thereupon Art thou a King then where an Affirmation is concluded out of the Negative To this Doctor Willet Synops f. 405. answers That the reason is not alike except Bellarmine will reason as Pilate did Thy kingdom is not of this world Therfore thou hast a kingdom So Blasphemy shall not be forgiven in the next world Therefore there shall be Blasphemy then Thus he might have concluded truly and thus he should have concluded if he would reason as Pilate doth for in hell there shall be Blasphemy Answ 5 Fiftly it follows not some sins shall be forgiven in the other world therefore in Purgatory For many have thought that sins shall be forgiven after this life and yet not in Purgatory neither Thus Origen imagined that after some long and grievous torments both the sins of the devils and of wicked men should be remitted And the Chiliasts thought that after a thousand years from the day of judgement all should be pardoned yea Augustine lib. 6. contrâ— Iul. cap. 5. thought that in the day of judgement some sins should be forgiven And therefore Purgatory is not necessarily concluded from the remission of sins after this life Answ 6 Sixtly by this reason of Bellarmines it may be concluded that mortall sins shall be remitted in the world to come because Christ onely excepts the sin against the holy Ghost but this the Papists will not grant and therefore why should we grant the other Seventhly from a particular Negation contrary Answ 7 to all Rules of Logick they infer an universall Affirmation If the sin against the holy Ghost shall neither be remitted in this life nor in the life to come Then say they all the temporall punishments of all sins which are not here fully paid shall be paid and satisfied by the faithfull in the world to come The meaning whereof is temporall punishments are due unto the faithfull for their sins part of which punishment they suffer in this life and the remainder in the life to come The Argument is cast in the same mould with this Socrates or Solomon is no fool therfore all men are wise and he is a fool and not wise who admitteth of such Arguments Sadeel adver hum satisf object pag. 247. Eightly Bellarmine argues A subcontrariis and Answ 8 yet doth not observe the Law of Subcontrarieties from which the force of the conclusion should follow As for example I. Some sinne is not remitted Some sinne is remitted II. Some sinne is not remitted in this life Some sinne is remitted in this life III. Some sinne is neither remitted in this life nor in the life to come Some sinne is remitted both in this life and in the life to come Now these are contraries and concluded according to the Rules of Art But the Papists conclude thus Some sinne is neither remitted in this life nor in the life to come Therefore some sinne is not remitted in this life but in the life to come Where the errour is so plaine that a fresh man can tell that it doth not conclude aright For to a double negation should be opposed a double affirmation wheras they oppose onely one As if a man should argue or conclude thus Some neither love God in this life nor in the life to come Therefore Some shall love God in the life to come which
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
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
or envie Fifthly blind hearers who understand no more then Davids Idols Who had eyes but saw not eares but heard not c. Psalm 115.6 and 1 Corinthians 2.14 Sixthly proud hearâ—rs who are puft up with their owne wisedome Iohn 7.4.7 like the Pharisees who thought they knew so much that Christ could teach them no more then they knew Seventhly sinfull hearers who are so hindered and intangled by their sinnes that they cannot heare any thing which crosseth or opposeth their sinnes Eighthly sluggish hearers who heare but neither I. Remember what they heare as Matth. 13.52 and 1 Cor. 15.2 Nor II. Practise what they heare but are inconstant in the duties of Religion Iames 1.5.7 Quest 4 How must wee heare aright and profitably Answ 1 First before wee heare wee must prepare our selves as was shewed in the former Section Quest 3. Answ 2 Secondly in our hearing many things are required of us viz. I. Wee must begin to heare betimes in our youth Eccles 12.1 That is let us learne to love the preaching of the Word in our young yeers II. Wee must heare it attentively when we doe heare it Constantine being desired to sit downe when hee stood to heare a Sermon answered Nesas verlum Dei negligemèr andire It was no small wickednesse to heare the word of God negligently Euseb in vità Constant III. Wee must heare the Word humbly that is with feare and trembling Esay 66.2.5 IV. Wee must heare the Word with a desire to learne thereby as was shevved in the former Section Quest 3. V. Wee must heare seriously that is so as that vvee may gaine by our hearing The house of God is like to a shop full of precious drugs or rich merchandise or like a costly sumptuous and well furnished Banquet And therefore wee should never come thither and goe away againe empty but still gaine some spirituall grace and profit Non convenimus ut unus loquatur alius plausibus excipiat sic digrediamur sed ut nos utilia-vos lucremini Chrysost s Genes hom 1. We doe not meet together in the house of God to talke or conferre or to applaud what is spoken and so goe away but Ministers must labour to preach profitable things and people must labour to heare profitably VI. Wee must heare prudently and wisely not imprinting all things without difference in the memory which are delivered but by separating the lesse profitable things from the more profitable and retaining these the more surely Vt apes mel è floribus sic doctrinas tibi aptas Chrysost As Bees gather honey out of flowers so must wee apply and lay hold principally upon those doctrines and truths which are most fit for us that so wee may bee bettered thereby that is wee must chiefly attend unto and learne those things vvhich doe most avvaken the conscience and shake off security and comfort the heart and refresh the spirits and direct the life And VII These things vve must deeply imprint in our memories Mat. 13.52 that they may stand us instead in the time of need As for example sometimes vve heare instructions hovv to behave our selves in the times of temptation tribulation sicknesse losses crosses and the like Sometimes wee heare consolations for all these severall estates and conditions Now although wee be when wee heare these neither tempted nor tried nor afflicted nor weakned with sicknesse nor in any imminent danger of death yet we should carefully lay them up in our hearts and memories that wee may make use of them when wee are in such case for all these doe attend those who belong unto God at one time or other VIII Wee must heare for this end that wee may obey for to obey what wee heare from the Lord is to follow the Lord. Thirdly after our hearing of the word of God these things are required of us namely I. In the Church and there three duties are enjoyned viz. First prayer and this is not to be neglected for as before Sermon wee must pray both for the Minister and our selves that the Lord would assist both him in speaking and us in hearing and so direct him by his Spirit that he may speake home to our soules and consciences So after Sermon wee must pray for our selves and all the faithfull of the Congregation that the Lord would give a blessing to that which wee have heard that what we have heard we may remember and what wee remember we may understand and what wee understand to be good wee may practise and be enabled to continue in the practise thereof unto the end And as wee must thus pray unto God for our selves so wee must also praise him for enabling his servant the Minister to deliver his message unto us Thirdly the blessing is not to bee neglected as many doe who goe out of the Church before the blessing be given II. When wee are gone from the Church we must ruminate and meditate of what wee have heard It is not good as soone as ever wee goe from the Word to busie or imploy our selves about something or other but to recollect what wee have heard and to conferre with our families about it that so it may take the deeper root in our hearts Blessed are they that thus heare that is who First reverence honour and esteeme the Word And Secondly convene quickly and come betimes to the Lords house upon the Lords day And Thirdly labour to heare unto profit and edification And Fourthly pray for a blessing from God upon that which they have heard And Fifthly doe not neglect but stay for the blessing of the Minister And Sixthly meditate and ruminate after they are gone of that which they have heard Object The Papists to prove that justifying faith may bee separated from love urge this place where wee have a Parable of good and bad fish in one and the same not Now because they who are in the Church are faithfull it will follow that if they prove wicked then that faith from whence they are called faithfull may bee conjoyned with sinne from whence they are called sinfull and consequently may be separated from love Answ It is one thing for a man to be in the Church by an outward profession of faith and from thence only to be called faithfull it is another thing for a man to be a true member of Christ and from thence to bee called just or a justified man for that faith which is common both to the good and bad doth state a difference betweene Christians and no Christians but not betweene those who are justified not justified And therefore that faith is absurdly and ridiculously called justifying faith which while it remaines such hath neither the act nor power of justifying Bâ— Davenant Determin quest 38. pag. 172. VERS 52. Then said hee unto them Therefore every Scribe which is instructed unto the Kingdome of heaven is like unto a man which is an housholder Verse 52 that bringeth forth out of his treasure things new
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
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
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
and this the faithfull never fall into Quest 5 What is required of the righteous in their humiliation or when their consciences accuse them Answ They must inquire and see what manner of conscience it is for there is a double conscience viz. First of sinne and this is good yea we should labour to be sensible of our sinnes and wish that our consciences would check us for sinne And Secondly of the anger of God for sinne now the mouth of this conscience they must labour to stop and not give way to this desperate feare that God loves them not but hates them and is wrathfully displeased at them For in their greatest humiliation they should say with Iob Though the Lord kill me yet will I put my trust in him Object If the conscience should urge the Law and anger of God against the transgressors thereof they must thereunto oppose Answ the mercies of God the merits of Christ the promises of the Gospell and that new covenant which hath beene contracted and confirmed betweene God and them Object If this conscience should yet urge that these things belong not unto them they being carnall and mundane they must then give a double answer viz. Answ 1 I. If they have any signes of the truth of their repentance and regeneration they must expresse them They must see if they have First the testimony of the Spirit within witnessing unto their Spirits that they are the Children of God And Secondly if they be changed from what they were before hating their former beloved sinnes and loving holinesse and uertue formerly not beloved And Thirdly if they love God and be beloved of him and assisted and guided by the holy Spirit in the paths of piety For these signes will deceive none and therefore blessed are all they who can by these comfort themselves in the houre of temptation II. If they cannot find these things in themselves Answ 2 they must then run unto the Sacrament with these promises Those things which J have not as yet done I will now doe without any more delay yea I will now while it is said to day conver◠and turne unto the Lord and then they may be safe because the Lord hath said That at what time soever a sinner doth repent he shall find mercy Ezech. 18. and a Father hath said That true repentance comes never too late Secondly humiliation is divided according to the cause moving it For I. There is a humiliation which ariseth onely from the horrour of Gods judgement and vengeance And II. There is a humiliation which ariseth from the love of vertue and the hatred of sinne as sinne and from the hope of reward But of this we have treated heretofore Thirdly humiliation is divided according to the effects thereof For I. There is a humiliation which is without any good fruit or effect And II. There is a humiliation which worketh true repentance and converted unto God Whence note First that the righteous onely have this true humiliation which is called conversion l. Ezech. 18.21 Zach. 1.3 and Acts 3.19 And Secondly that the wicked may have the false humiliation as we see in Iudas § 4. And he brought againe the thirty pieces Sect. 4 of silver to the chiefe Priests and Elders In this Section two things are considerable to wit I. The thing brought backe viz. the thirty pieces of silver And II. The action of bringing backe Reduxit he brought againe First the thing brought backe was the silver peeces What was meant by a silver peece Quest 1 First it hath no certaine signification but the Answ 1 Hebrewes take it for a shekel as we may see Zach. 11.12 Secondly the Jewes had a double shekel Answ 2 namely I. The shekel of the Sanctuary which was worth foure drachma's And II. The vulgar or common shekel which was worth two drachma's Thirdly it is hard to determine or say certainly Answ 3 how much their drachmas or penies was in our money for some say that a peny was worth sixe Drachmas and some say that a Drachma was almost two pence Fourthly in our money some say that the Romane Answ 4 peny was worth 4d. or 6d. as the marginall note saith or but 3 pence as the marginall notes upon Matth. 18.28 Fifthly it may suffice us to know that it was Answ 5 but a vile and base price for the life of a man Zach. 11.13 Secondly we have here his action of bringing backe where we see that he doth not bring a part of the money backe as did Sapphira or Cain who offered of the worst of his fruits but he brings backe all even every peny that he received and yet this satisfaction profits him not at all To teach us Obser That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed or to satisfie Gods justice Quest 2 Is not Satisfaction good Answ There is a double satisfaction to wit First a satisfaction due unto our neighbour and is called restitution and it is of the fact not of the sinne and this is altogether or by all m anes to be done as principally necessary with these exceptions restrictions and cautions namely I. Not as a satisfaction for the sinne for this we owe unto God Nor II. Through horror as Iudas here did but out of a desire to be reconciled unto our brother and to satisfie him for the injury we have done and to appease and pacifie our owne consciences Nor III. Through some immediate necessity for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the injury done and in this case God can save the sinner without restitution if so be the offender doe as much as in him lyes Now these conditions observed every greedy oppressor and griping usurer and deceitful person is bound to make restitution Secondly there is a satisfaction due unto our God wherein two things are considerable viz. I. Wherein this satisfactio◠consists namely First not in oblations and pilgrimages But Secondly partly to the poore in Almes deeds as Daniel counselled Nebuchadnezzar And partly to God in repentance and sincere sorrow Acts 3.19 And II. These things are not to be done as a satisfaction of Gods justice for our sinne But First as an argument of our obedience And Secondly as a testimony of our thankefulnesse Sect. 5 § 5. I have sinned We have heard of Iudas his Contrition and Satisfaction and now followes his Confession which is twofold viz. I. Of his owne sinne in this Section And II. Of CHRISTS innocencie in the next First we see here that the Traitors tongue witnesseth against it selfe and that his Conscience cannot dissemble to teach us Observ That an evill Conscience is worse then a thousand witnesses Read Genes 3.10 and 42.21 and 2 Sam. 24.6.10 Proverb 28.1 Esa 57.20 and we shall find that an evill conscience is a continuall feare and torment Jnfinite in a manner are the humane examples whereby
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
the truth of his humanity to judge the world Reade Acts. 1.11 Iob. 19.25 Quest 3 Secondly Quid what shall CHRIST doe Veniet He shall come Whence we may learne That the comming of Christ unto judgement is most certaine when there shall be time no longer Obser 2 Against this Atheists object The world hath Object 1 bene alwayes as it is therefore it shall not be changed or destroyed by any judgement I. It is false that the world hath bene alwayes Answ 1 for the continuance thereof from the Creation to this present yeere of our redemption 1638. is but 5612. yeares as may be proved by Scripture and is proved by Mr. Perkins from Scripture II. The world was destroyed by the Flood Answ 2 and therefore it is false that it hath alwayes bene as it is III. As the world was first destroyed by water Answ 3 so it shall at the last be destroyed by the other active element the fire The Atheists object againe It is a thing unbeseeming Object 2 the Lord to create those things which hee shall and which he will destroy especially considering that all things which he created were good Gen. 1.13 yea perfect Deut. 32.4 All things which the Lord created were good in a threefold regard Answ namely First in respect of their beginning and originall for they were good as God created them but man hath fallen from God and is now become evill And Secondly in respect of their end viz the glo-of God for all things were made for his glory And Thirdly in respect of their perfection as they were Gods workes for anger revenge drowning of the world burning of the world yea the condemnation of the world and whatsoever the Lord doth or shall doe is perfectly just and consequently good in respect of God How doth it appeare that Christ shall come unto Quest 4 judgement when the world shall be destroyed or how may it be proved that the world shall have an end I. Against the Philosophers it may be thus Answ 1 proved namely First from this reason because that which is moved by another is not eternall and therefore the world is not eternall either a parte ante or a parte post To this I. Some answer that the world is a living thing and that the Sunne is the life thereof But what can be more foolish then this II. Others answer that Heaven is a living thing and Aristotle cals it The first mover and Plato The God of nature yea Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beeing of all things which can be no other then God and consequently he is the Mover and moderator of all things And Secondly from this reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happinesse is the perfection of man as Aristotle saith but in this life there is no true happinesse therefore it is necessary that there should be another life besides this Solon said truly to Croesus dicique beatus Ante obitum nemo supremaque funera debet That is None perfect joy and blisse can have Till death have shrowded them in Grave Thirdly from these testimonies to wit I. Of all Nations who dreame of some Religion some kind of Eternity some God some supreme Power and some manner of life after death And II. Of the Philosophers to name but one or two Zoroastres who lived 400 yeares before the Trojane warre and Athenagoras and Pythagoras and others Tunc ille Dominus mundi Monarcha malignitatem vel illuvione diluens vel igne consumens vel c. Hermes trism de mundo Et Sybilla Exuret terras ignis pontumque polumque post Sanctorum sed enim cunctae lux libera carni Tradetur sontes aeternaque flamma cremabit Tunc quisque loquetur Secreta atque Deus reserabit pectora luci Tunc erit luctus stridebunt dentibus omnes August de Civit. Dei 18. 23. Answ 2 II. Against the Atheists or Atheisticall Christians it may be thus proved namely First from these ensuing reasons to wit I. From the end of Christs comming which was to destroy the workes of Sathan 1 Iohn 3.8 Now his chiefest workes were Sinne and Death and therefore the time shall come when the faithfull shall cease from Sinne and when Death shall be swallowed up in victory II. From the justice of God who hath threatned in Justice to recompence tribulation and anguish and wrath c. to every one that is wicked Rom. 1.6 c. But this is not fulfilled upon them in this life and therefore necessarily there must be another Luke 16. Secondly from these Testimonies to wit I. Of many who either dyed not or else have risen againe and have beene restored againe unto life as Henoch Elias Lazarus and many who arose with CHRIST as witnesses of his Resurrection and divers who were raised up by the Apostles II. Of many plaine places of Scripture Read Iob 19.25 and 1 Corinth 15. Dan. 12.2 and Iude 4. and 1 Thess 4. And therefore seeing undoubtedly the world shall end and that at the end thereof CHRIST will come unto Judgement let us watch and be ready and examine our selves Quest 5 What must we examine in our selves for the better fitting and preparing of us against this dissolution of all things and comming of CHRIST Answ 1 I. We must carefully examine our Regeneration and internall spirit and herein inquire after these three things namely First our change whether we be changed or not whether we hate sinne with a perfect hatred or not and whether ingenuously we condemne our forepassed life And Secondly our cheerfulnesse whether we forsake our sinnes with the consent of our hearts yea rejoycing in the leaving of them as a Conquerour rejoyceth in his Triumph And Thirdly our humility whether we boast of what we doe or worke out the worke of our salvation with feare and trembling II. We must carefully examine our repentance Quest 6 and newnesse of life for otherwiise all other things are in vaine Thirdly Answ concerning the effects of CHRISTS Comming it will be demanded Cur venie◠Why he will come I answer he will come first to judge the world and secondly to end and destroy the world Now here three things are laid downe in this history viz I. That this Comming will be full of horrour and terrour unto the wicked verse 30. And II. That at this Comming all the Saints shall be gathered together verse 31. And III. That then all these things shall be dissolved verse 35. and 1 Peter 4.7 Concerning the day and houre of CHRISTS Quest 7 Comming it will be demanded When hee will come First the day and houre is unknowne Daniel Answ 1 12.4 and verse 36. of this Chapter and Marke 13.32 and Revel 10.14 Acts. 1.7 Secondly this day whensoever it comes will Answ 2 come suddenly in the twinckling of an eye 1 Cor. 15.52 and 1 Thessal 4.17 yea so suddenly that we shall then have no time to prepare our selves Matth. 25.10 Because this is the time of preparation