4.2 Heb. 13.17 Secondly all must be warie least corruptions Answ 2 encrease occasion is a thiefe and a neglect of watchfulnesse hath been the cause of much evill § 4. Sowed tares Sect. 4 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this should not be translated Tares or Fitches but evill Seed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe Eares which grow up with the good Corne and cannot be discerned from the good Corne untill the harvest and then it proveth naught for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other the Heretickes And where it is said His enemy came and sowed Tares the parable must be understood thus that the enemy corrupted that Seed which seemed to be good Seed Weeme se Exeroit Divine lib. 1. pag. 139. VERS 27 28 29 30. Verse 27 28 29 30. So the Servants of the housholder came and said unto him Sir didst not thou sow good Seed in thy field from whence then hath it Tares He said unto them an enemy hath done this The Servants said unto him Wilt thou then that wee goe and gather them up But he said nay least while yee gather up the Tares yea root up also the Wheat with them Let both grow together untill the Harvest and in the time of Harvest I will say to the reapers Gather yee together first the Tares and bind them in bundles to burne them but gather the Wheat into my Barne § 1. From whence then hath it Tares Sect. 1 Our Saviour here shewes the Servants care Observ to teach us That Ministers ought to bee watchfull Wherein doth this watchfullnesse consist Quest 1 First in a daily watchful visiting of their fields Answ 1 and flocks These Servants went daily into the fields to see what breaches were made in the hedges that they might amend them and how the Wheat grew and whether any thing hindred it from thriving or not And thus should Ministers have a watchfull eye over their flockes labouring to amend what is amisse to reforme what is abusive to reclaime wanderers and to labour to remove whatsoever may hinder the fructifying of the word Secondly their watchfullnesse consists in a rejoycing Answ 2 when the Wheat thrives and growes up that is when they see the Lord to blesse and prosper his owne word and give an encrease to that which they sow The plower plowes in hope and rejoyceth when by his crop he seeth his expectation answered Ministers preach because it is Gods owne Ordinance and ordinary meanes to convert sinners hoping that by their preaching some may be converted and great is their joy when their expectation is not frustrated Thirdly the care of a Minister consists in a sorrow for the springing up of Tares These servants Answ 3 come and certainely not without griefe and tell their Master that there are Tares amongst the Corn Thus faithfull Ministers when they see errours heresies hypocrisie and formality in Religion to beginne to spring and spread it selfe among their flockes they must seeke unto God and doe all what lies in their power to redresse it Quest 1 Why must Ministers be thus watchfull and carefull over their people Answ 1 First because God hath set them over them and made them watchmen over their soules And therefore if through their carelesnesse their people perish their blood will bee required at their hands Answ 2 Secondly because without this care they never can render an account with joy unto God This Argument the Apostle useth to perswade the people to be obedient unto the word Hebr. 13.17 Answ 3 Thirdly because the more sinners they convert the greater measure of glory shal be conferred upon them at the last day Answ 4 Fourthly because they are their Fathers and ought intirely to love them and therefore their love should be shewed in their care for them and in their joy for their welfare 1 Thes 3.8 Object 1 The Papists produce this place to prove that Hereticks Apostates are true memâ—ers of the militant Church of Christ arguing thus In the same which signifies the Church are three things namely Corne and Chaffe and Tares that is good men and bad Orthodox and Heterodox maintainers of truth and Heretickes And therefore these are members of the Church as well as those Answ 1 First I deny the Antecedent because the field doth not signifie the Church but the world verse 38. Answ 2 Secondly I deny the consequence because it is Captio ab homonymia Ecclesiae there is an ambiguity in this word Church which may signifie either the outward visible or inward spirituall and invisible Church Answ 3 Thirdly if they be open Heretickes that apparently hold any opinion that razeth the foundation of Religion or any Article of our faith which is necessary to be beleeved and held unto salvation then such are not members no not of the visible Church Answ 4 Fourthly by Tares are not meant Heretickes or at least not onely Heretickes but Hypocrites and all wicked livers in the Church The Papists with one consent hold that the Church of Christ is a visible society or company which can never faile or that it is impossible that the Church of Christ in the earth should so faile that we could not see it seeing that it hath promises that it shall be alwaies unto the end so palpably visible that a man may point at it with the singer and say The Church of Christ is there or in such or such a place Now they prove it from this place wherein we see that both Wheat and Tares are found in one and the same field that they must both so remaine untill the time of the Harvest that is the consummation of the world And therefore unto the worlds end this field shall be visible Now the Protestants they grant First in the Church there shall bee alwayes both good and bad that is wheresoever there is a visible Church or company of professours on earth there shall be some bad commixed with the good Secondly some visible Churches or congregations may endure to the end of the world but not in the same outward beauty and splendor but sometimes in the waxe sometimes in the waine Thirdly the purity of Religion and the true Church shall alwaies remaine in the foundation of salvation but not in the whole outward glorious Ministerie as the Papiâ—ts would have it Fourthly this place doth not at all prove that the Church shal be alwaies visible so as Bellarminâ— would have it namely that it shall be alwaies visible in a visible head the Pope of Rome alwaies conspicuous in the Prelates of the Church and alwaies indued with outward splendor and pompe For it will be hard for the Iesuite to pick these out of this Parable Alsteed de natur eccles fol. 158. § 2. But he said nay lest while yee gather up the Sect. 2 Tares yee root up also the
him that lookes upon it with an earthly and carnall eye to be worthy of shame and to deserve a blush and that in all regardes 1. If we respect religion it selfe that is foolishnesse g 1 Cor. 1.18 and a stumbling blocke h 1 Cor. 1.24 2. If we respect outward Churches or visible societies professing this religion we shall finde them in regard of heathenisme but a very little flocke i Luk. 12.32 3. If we respect the outward worship or externall exercises of religion we shall finde that First the religion of the heathen is more pompous Secondly that the preaching of the Gospel seemes but foolishnesse k 1 Cor. 1.18 2.1 c. in regard of that pompe which was in the Iewish ceremonies 4. If we respect the stones of this Church the men or the professors of religion we shall perceive them to be many times of the inferiour sort l 1 Cor. 1.26 Great men being hardly drawne from their pleasures 5. If wee consider the outward estate of true professors we shall finde them for the most part to bee the scumme of the world in the worlds esteeme yea the of scouring and laughing-stocke of men and Angels m 1 Cor. 4.9 c. and the most miserable also of all men n 1 Cor. 15.19 And thus we often see that in no respect outwardly is the true religion pompous or stately Sect. 2 § 2 And they fell downe and worshiped him Quest It may be asked here How or for what end do the Wise men who were Gentiles worship Christ Answ 1 First some say that they were altogether ignorant of the mysterie of the Messias and did onely worship Christ after the Persian manner but this is false as followeth by and by Answ 2 Secondly Is it probable that they would worship a young babe that by reason of his infancy understands nothing except they did beleeve some divine thing to be in him and therefore not the childhood but the divinitie in the child was worshipped by them o Chrysost s Answ 3 Thirdly if Christ had beene no more then a naturall child they would never have undertaken so long so tedious and so perillous a journey to have found him out principally considering that in all probability as I conceive they themselves were little inferiour to the Kings of the Iewes Answ 4 Fourthly It is uncertaine what these Wise men who were Gentiles knew particularly concerning the mysterie of the Messias but certainely they knew that hee was something more then a man by the internall revelation of the Spirit of God who by faith taught them to beleeve that he was a King though in a cottage and a God though in a cradle and therefore as unto a God they fell downe and worshipped him Sect. 3 § 3. And they presented unto him gifts frankincense and myrrhe Quest 1 These wisemen they come to seeke Christ but they come not empty from whence it may be questioned Why they offer gifts unto Christ Answ To teach us that we must never come unto God empty handed without some offering or present Quest 2 What have we to offer unto God Answ Spirituall sacrifices of repentance and thankesgiving p Hebr. 13.15 but of this more largely else where Quest 3 What offer they unto Christ Answ Gold Frankincense and Myrrhe Why doe they offer these unto Christ Quest 4 I answer first these were in times past offered Answ 1 up unto Kings and that for a double end First for a politike end they offered unto their Kings 1. Gold for their expenses or for the maintaining of their state and pompe q Psal 72.15 2. Frankincense for their sacrifices 3. Myrrhe for the splendor and ornament of their sepulchers r Muscul s Secondly for a morall end they offered unto their Kings 1 Gold that they might learne to be of golden manners 2. Frankincense that they might learne to sacrifice unto the Gods 3 Myrrhe that they might remember their mortality ſ Gualt s Secondly these three the Wise-men offer Answ 2 now unto Christ either First in regard of his offices and so they give him gold as a King Frankincense as a Priest and Myrrhe as a Redeemer or Secondly in regard of his nature and then they offer unto him gold as a King Frankincense as a God and Myrrhe as a man Or Thirdly they offer them all unto him as a King according to the Persian manner as is shewed in the former answer Or Fourthly by these they enrich Christ that he might be furnished and provided for his flight into Aegypt Or Fiftly they present these unto Christ because the Persians and Arabians abounded with these three things t Carthus s Or Lastly they offered these three in regard of the present estate and necessitie that is because they saw the poverty of the Mother the tendernesse of the child the nastinesse and noysomnesse of the place wherein Christ was the Stable therefore they offer unto him these things for the releeving of these necessities they present him with gold for the releeving of his Mothers poverty with Frankincense for the expelling of all noisome smels and Myrrhe for the consolidation of the infants joynts u Carthus s What benefit may we reape or learne by these Quest 5 their offerings I answer Answ we must by their example be incited to doe the like first offering nosmet our selves secondly nostra our substance First we must offer up our selves unto Christ giving our selves wholy unto him and devoting our selves wholy unto his service x Rom. 12.1 because he hath bought ransomed and redeemed us for this end and purpose y Luk. 1.75 and 1 Cor. 6.18.19.20 Secondly wee must offer our estates or substance unto God that is offer unto him 1 Gold 2 Frankincense and 3 Myrrhe First present God with thy Gold that is 1 Temporall gold by almes charitie liberality and hospitality for such as are rich in goods must be rich in good workes z 1 Tim. 6.18 2 Spirituall gold viz. 1 a true a lively faith for this is more precious then gold to trust confidently in God 2 a pure unblameable life for this is more esteemed by God then the Gold of Ophir the pure in life being precious in his eye sight this is more excellent in regard of our selves for riches availe not in the day of wrath but righteousnesse delivereth from death a Pro. 11.4 And thus by true charitie towards others by true faith in God and purity of life in our selves wee offer unto God Gold and wee build with Gold which will endure the fire b 21 Cor. 3.12 Secondly we must offer unto God Frankincense that is faithfull pure and fervent prayer Thirdly we must offer unto God Myrrhe and that is either 1 Good workes or 2 Mortification and that first externall by suffering affliction and willingly undergoing whatsoever the Lord is pleased to lay upon us Secondly or
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
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
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
themselves with us and yet must not joyne with us in holy duties Certainely the reason is because the devill knowes that this Sunne of the Gospel burnes and that the preaching of the word workes strongly both upon the affections and judgement and therefore hee prohibits all his servants to approach thereunto and perswades them to avoid our prayers and flie our preaching Thirdly Christ calleth the multitude Vt intelligant that they may understand they must not heare for a forme but they must so heare as that they may know and understand what they hear Observ 2 Whence wee learne That wee must prepare our understanding in the hearing of the word of God Or when wee heare wee must labour to understand what wee heare Colos 1.9 and 2.2 Deut. 4 6. Ignorance is the cause both of errours and disobedience whence it is said They rebelled because they knew not my Lawes Psalme 95. and yee erre not knowing the Scriptures Quest 5 Who are here worthy of reproofe and blame Answ The Papists and that for a three-fold cause namely First because they praise Ignorance saying To know nothing is to know all things Hosius Rhemist s 1 Corinth 14. And therefore no wonder if they erre Secondly because they teach an implicite faith that is to beleeve whatsoever the Church beleeves yea if they did not teach this then none would beleeve nor obey their religion who would beleeve them if it were not for this implicite faith who would adore a peece of bread or a stocke or their foolish and ridiculous relikes who would pray to Thomas Becket who would feare Purgatory who would buy their Indulgences at so deare a rate if it were not for this doctrine They say Ignorance is the mother of devotion or rather of rebellion and superstition And hence it is that the Turkes Alcoran forbids all disputations concerning Religion that so the errours thereof may not be knowne and discerned But Thirdly the Papists in some kind are worse then the Turkes for the Alcoran doth forbid disputations concerning Religion but it doth not forbid any to reade it or the lawes contained therein But the Papists forbid men to reade the Scriptures and Law of God although they confesse that they are the true rules of right living and the divine word of God Doctor Staâ—dish bad take away the damnable Bibles Molanus faith Salubritèr arcentur a lectione Scriptur arum It is for their good meaning the Laitie to be debarred and hindred from reading the Scripture in a knowne tongue An Italian Bishop said to Espencaeus Nostri deâ—errentur à studio Scripturarum ne fiant haeretici Wee forbid and fright our people from reading the Scripture lest thereby they should become Heretikes Vide Reynold pag. 41. Thus they But the Apostles contrarily exhort us To let the word dwell plenteously in us Col. 3.16 because it is the best weapon against Sathan Ephes 6.12 yea the fountaine of life and the food of the soule yea the holy Fathers were of this mind also Cognitio non sufficientèr sed abundanter Hier. s Colos 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys s Col. 3.16 Yea the same Father exhorts men to prepare Bibles at least the New Testament and to invite their neighbours also to reade the Scriptures Chrys hom 9. s Colos And therefore as Ex ungue konem so by this one particular wee may see how these children resemble these Fathers and how unlike they are to them notwithstanding all their bold brags and audacious boasts Quest 6 What is here required of us Answ 1 First in generall wee must so reade and hear that wee may understand what wee reade and heare Secondly more particularly these things are Answ 2 required of us to wit I. Wee must listen unto all that from God is spoken unto us wee must ruminate and ponder all wee heare in our hearts yea wee must apply it unto our hearts and measure our consciences by it II. Wee must lay up carefully what we heare and never suffer it to slip out of our memories III. Wee must labour daily for a more ample measure of knowledge that our understanding may be such that wee may have the body of divinity within us and be able to render a reason of our faith to every one that shall demand it Fourthly the negatiae part of our Saviours Sermon to the multitude is this that those things which goe into the mouth defile not the man What things goe into the mouth Answ 3 First poisoned and infected aire Answ 1 Secondly Pestiferous and obnoxious meat Answ 2 And Thirdly many impure things which doe Answ 3 both pollute and destroy the body And therefore wee must observe that our Saviour speakes not here de Corpere but de homine not of the body but of the Man that is the mind and Spirit Wherefore wee must distinguish of pollution which is either I. Corporall and this is the pollution of the Body Or II. Spirituall which is of the heart and conscience and this is the pollution of the Man Answ 4 Fourthly the meaning therefore of these words That which goeth into the mouth defileth not the man is this That meat is nothing at all unto holinesse Hence then we may learne Observ 3 That in the moderate use of Meate their is nei-neither religion nor irreligion neither purity nor impurity Reade these remarkable places 14.17 and 1 Corinth 8.8 and 10.27 and Colos 2.16.20 and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devills to forbid some meats as unholy because as no meat can make us the holier so none can make us more unholy to the pure all things being pure Titus 1.15 And therefore wee are exhorted to labour that our hearts may be established with grace and not with meats which profit nothing Hebr. 13.9 Quest 8 Who are here faultie Answ The Papists who make a difference of meats eating some upon their fasting dayes as Pure and abstaining from some as polluted that is when they fast they Eate some sorts of meat and think themselves not polluted by them and abstaine from some other sorts as unholy or of that nature that they should be polluted if they let them enter into their mouthes This Tenet being so diametrally opposite to this Truth of Christs I will treat something amply of their Fasts Quest 9 How many things are to bee considered in a Fast Answ I answer that in a Fast many things are to bee considered and observed namely First the law or Precept which is either I. Generall to wit as it was commanded and enjoyned by God both First in the Old Testament as in divers places of Leviticus and Numbers and Ioell 1. and 2. Secondly in the New Testament as Matth. 11.18 and 17.19 and 1 Cor. 7.5 and 9.27 and 2 Cor. 11.27 Acts 13.2.3 and 14.23 O II. The Law of fasting is more particular wherin these foure circumstances are included viz. Quantity quality Dayes and houres which Circumstances are not
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
time and opportunity to tempt us unto that which is evill that the experience of these may make us avoid them the better Fifthly it is good for a man to be truely religious because such have peace quiet and spirituall security Matth. 11.29.30 Those who belong not unto Gods Church have care disturbance feare and trouble yea safety no where for the wicked flee when no man pursues them but unto the righteous there is peace and a sure resting place Sixthly it is good for a man to bee of Gods flock and one of his fold because such have internall joy comfort and consolation yea can rejoyce in the midst of affliction Now this spirituall rejoycing springs from these three roots to wit I. From humility in the understanding And II. From purity in the affections And III. From sincerity and truth in the performance of the good will of God For he that is humble and lowly in his own eyes and base and vile in his own conceit and pure in his heart and affections and sincere in his life and without hypocrisie in his obedience cannot but have a great deal of joy and rejoycing within Seventhly it is good for a man to be a member of Christs Church and a servant in this house because then he shall alwayes dwell in Christs presence and be in his sight Peter saith here Master it is good for us to remain where we are and why because Christ was there and because he was ravished with his glory So those who are of his little flocke shall alwaies enjoy his presence and see his face Eighthly it is good for a man to be a religious member of the Church because then he shall enjoy the society of the Saints Peter shewed the delight he had in the company of Moses and Elias by his desire to make Tabernacles for them and great is the comfort that the Children of God find in the society one of another but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge and exceedeth expression Ninthly it is good for a man to be a member of the spirituall Church because then he will not regard nor inordinately love the world Peter forgets the world and all the pleasures and delights thereof saying Master It is good for us to be here and those whose hearts are ravished and enflamed with the love of God and who are assured of a portion in the Kingdome of Heaven doe lightly regard the things of this world Tenthly it is good for a man to be in the fold of the true Church because then hee will die the more confidently and cheerfully whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church Lastly it is very good for a man to be in the Church Militant because great shall his reward and glory be in the Church Triumphant but of this we spake before Chap. 16 26. And thus we see that it is good for us to be here viz. in Religion and the true Church § 2. Let us make three Tabernacles Sect. 2 The Papists say that the Pope cannot erre Argum. we deny this and prove the contrary by this Argument If Peter may erre yea did erre then the Pope which they say is his successor cannot be exempted from erring but is subject to erre But Peter erred therefore the Pope may That Peter erred St. Hierome proves from this place and that First because he was contented and sufficiently satisfied in the contemplation of Christs humanity whereas blessednesse is essentially placed in the contemplation of his Divinity which St. Peter then saw not Secondly because he sought and desired a mansion on earth whereas he should have desired a heavenly mansion according to that of the Apostle we have here no abiding City but we seek one which is to come Thirdly Peter erred because he was unmindfull of the rest of the Apostles whereas he should have wished them the enjoyment of the society of their Saviour as well as himself but contrarily he saith Master it is good to be here although there be but a fourth part of thy Disciples with thee Sect. 3 § 3. One for thee one for Moses and one for Elias Quest Whether do the blessed soules being separated from the bodies know one another Or whether shall the Saints know one another in Heaven Answ That they shall appeares by these reasons namely First Adam in his estate of integrity knew Eve as soon as he saw her Genes 2.23 Therefore in heaven much more shall the Saints know one another because their knowledge is there more perfect in degrees then Adams was in Paradise Secondly because Peter here having but a tast of the glorious estate and condition of the Saints in Heaven knows Moses and Elias and therefore those who are perfectly glorified shall much more know one another Thirdly the Saints in Heaven shall mutually love one another with a true and perfect love and therefore also shall know one another A man may love things which he never saw but scarcely things which he never knew Fourthly those who are in Hell are endued with such a knowledge that they can know this or that man Dives being in Hell sees that is knows Lazarus in Abrahams bosome and this knowledge is given them for an augmentation of their torment And therefore much more the elect and blessed Spirits know one another because that addes unto their happinesse and helpes to make it compleat Fifthly the near Relation the Saints have one unto another helps to convince this truth For what are they They are al Children of one father all Servants of one Master all members of one body and therefore undoubtedly they shall all know one another Sixthly but yet no carnall thoughts or imaginations must be had either concerning the knowledge or the love of the Saints in Heaven as though a man should know his wife or Children or friends better then others or love them better then others for this conceit savours of the flesh and flesh and blood cannot inherit the Kingdome of Heaven all things there being spirituall for as there shall be a new Heaven and a new earth so also there shall be new men and new affections and new loves which shal be perfect and without any dregs Verse 5 Vers. 5. While he yet spake behold a bright Cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear him § 1. And behold a voice came from Heaven Sect. 1 It is not unworthy our Observation to mark That God revealed himself to his servants foure manner of wayes to wit Now of these three we have to treat of elsewhere First by the gift of Prophesie Secondly by ordinary inspiration of the Holy Spirit Thirdly by Vrim and Thummim light and perfection Fourthly by Bath-col per filiam vocis by a little small voice or an eccho whereby he
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
neither Gold c. pt 2. folio 14. Prudence Wisedome The difference betweene Wisdome and Prudence pt 2. folio 91 a. The difference betweene naturall and spirituall Wisedome pt 2. f. 93 b. What those must consider who are endued with naturall wisedome pt 2. folio 329 b. Divers questions concerning Wisedome in generall and good Wisedome in particular pt 1. fol. 438. and pt 2. folio 23 91. 93 a. Why carnall Wisedome so frequently opposeth the Law of God pt 1. folio 181 b. 340 a. and pt 2. folio 91 b. 92 b. 93 a. Publicanes Concerning the lawfulnesse of the Publicanes calling and why they were so odious and infamous pt 1. folio 260 b. 494 a. Punishment See Condemnation Purity See Godlinesse Purging See Cleansing Purgatory Controverted questions concerning Purgatory pt 1. folio 75 b. 76 a. 202 b. 210 b. twice and pt 2. folio 126 127 128 129 b. Q. QUestion 's See Interrogations Queene What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was betweene the Queene of the South and the Jewes pt 2. fol. 133. R. RAchell Who Rachel that wept was part 1. folio 48 b. Raine-Water The nature of Water and Raine Part 1. fol. 256. Ramah Where Ramah was pt 1. fol. 48 b. Reading To Read How the Scriptures are to be read Pt. 2. folio 75 a. Reason Wherein and how Reason is opposite to Religion pt 1. folio 340. Rebellion It is not lawfull by Rebellion to avoid Persecution pt 2. folio 28 a. 310 a. Reckoning See Account Reconciliation See Forgivenesse Redemption Divers questions concerning Redemption Pt. 2. folio 263 b c. Reed What our Saviour meant by a Reed shaken with the wind pt 2. folio 69 a. Refreshing Rest What Rest imports who may rest pt 2. folio 100 b. 102 b c. Who shall be Refreshed by Christ and and who shall not Pt. 2. fol. 102 b. 103 a. Regeneration Divers necessary and profitable questions concerning the definition necessity meanes markes and impediments of Regeneration pt 1. fol. 113 a. 412 b. 425 426 a. and pt 2. folio 93. 247 248 249 250 251. Reliques of sinne in the Regenerate pt 1. fol. 467 Rejecting See Casting off Rejoycing See Ioy. Relapsing See Apostacy Religion Questions concerning the Impediments of Religion and the remedies against those impediments Pt. 1. fol. 34. and pt 2. fol. 45 b. 52 a. 227 a. 267. Questions concerning the true Religion Pt. 1. folio 35 b. 125. b. and pt 2. fol. 40 b. 46 a. 52 a b. Those who forsake Religion shall bee forsaken by the Lord. pt 2. fol. 6 a. Religion is not contrary to reason pt 1. folio 339 c. It is an excellent thing to be a Religious man Pt. 2. fol. 198 b. 199. Questions concerning the false Religion pt 1. folio 272 b. 273 a. and pt 2. folio 177 b. 178 179. Remission See Forgivenesse Renovation See New or Newnesse of life Repentance See Conversion Repititions Questions concerning the use utility of Repitition in preaching Pt. 1. fol. 349 b. and pt 2. folio 213 b. Reprehension Reproofe Questions concerning Reprehension viz. why and how Sinners must be reproved and who must reprove and who must be reproved and the markes and notes of holy reproofe pt 1. fol. 71. 267. 394 b. 397 b. 398 a. and 491 b. and pt 2. 300. Reputation See Fame Resistance To Resist What is meant by this word Resist pt 1. f. 245 b c. Rest See Refreshing Resurrection The Resurrection of the body proved pt 2. fol. 285 a. 286 a. Questions concerning the Resurrection of Christ pt 2. folio 383. Revelation Divers questions concerning the kinds of Revelation and the Revelation of Christ his word and truth unto us Pt. 2. fol. 81. 93 b. 94 a. 137 a. 181 a. Revenge Vengeance We must not revenge injuries pt 1. fol. 246 a. Revile See Backbiting Reward The true Reward of the righteous is after this life and why and the Objections to the contrary answered pt 1. fol. 142 a. 169. and pt 2. fol. 258 b. Riches Rich men Divers questions concerning the lawfull using unlawfull abusing and loving and laying up of riches and adhering unto them Pt. 1. fol. 327 b. 328. 336 337 360 b. and pt 2. fol. 330. Why rich men are not so happy as the poore Pt. 1. fol. 138 b. Righteousnesse See Iustice Rocke Who is the true Rocke pt 1. folio 440. What was signified by the rending of the Rockes at Christs suffering pt 2. folio 380 a. Rome The Church of Rome is fallen from the true Religion Pt. 2. f. 6. S. SAbbath or Lords day Divers profitable and necessary questions concerning the Sabbath pt 2. fol. 113. 115 116. 381. Sacrament Questions concerning the institution and administration of the Sacraments pt 1. fol. 79 b. and pt 2. fol. 34. 389 b. 390 a. Sacrifice Divers questions concerning the Sacrifices of Christians pt 1. fol. 36. 204 b. 207 a. and 324 b. and pt 2. flo 298. Sadduces See Pharisees Saints Controverted questions concerning the intercession invocation and adoration of the Saints pt 1. fol. 129 b. 130. 132 b. 174. 290 b. 291 292. 447. and pt 2. fol. 56 a. 214 b. 285 b. 323 a. 379. Against the canonizing of Saints pt 2. fol. 262 b. The Saints in heaven know one another pt 2. folio 200 a. Whether there be any overplus of the Saints sufferings and satisfactions which belong unto the Church-treasure pt 1. folio 188 a. and pt 2. fol. 44 a. Salomon Whether Salomon was saved or not pt 2. folio 324 b c. Wherein the Lillyes excelled Salomon pt 2. fol. 347 a. Salt Divers questions unworthy observation concerning good and unsavoury Salt pt 1. fol. 170 171. Salvation Questions concerning the necessity certainty cause conditions way and meanes unto salvation and the number that shall be saved pt 1. fol. 186 b. 416 b c. 420 b. 455 b. and pt 2. fol. 97. b. 100 b. 1â—5 b. c. 311. Divers erre concerning salvation pt 1. fol. 421. Outward profession of Religion alone is insufficient unto salvation but zealous profession shall be rewarded with glory pt 1. fol. 41. 43 a. Salutation What the salutations of the Iewes were pt 2. fol. 20 a. Samaria Samaritanes Why the Apostles were forbidden to preach unto the Samaritanes Pt. 2. folio 5 b. 6 7. What Samaria and the Samaritanes were and why the Samaritanes were so odious unto the Iewes pt 2. fol. 5 b. 6 b. 7. Sampson Wherein Sampson was a type of Christ pt 1. fol. 52 b. Sanctity See Godlinesse Sanhedrim See Consistory Sathan See Devill Satisfaction Divers questions concerning Satisfaction both unto God and man pt 1. fol. 71 b. 72 a. 205. 314. 445 b. 490 b. and pt 2. fol. 258 a. 366 a. Whether one man by his overplus of obedience may satisfie for another pt 1. folio 65 a. and pt 2. folio 325 b. Scandals See Offences Schooles See Collegies Schollers See Learning Slander See Backbiting Scoffers Beriders Questions concerning the punishment of Scoffers pt 1. fol.
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
This star may be considered either tropologically or Allegorically or historically Some e Haymo s Epiphan expound this starre tropologically thus Herod is the divell and the starre is the grace of God and therefore when the Wise men goe unto Herod and while they are with Herod the starre forsakes them teaching us Observ that the grace of God flies those that follow the divell or run after sinne because the pure Spirit of God will not come unto a polluted soule This starre may be considered of Allegorically the starre signifies the light of faith in the heart and therefore although the Wise men have the word of God delivereâ— unto them by the Chiefe Priests which teacheth them where Christ is to be borne yet they cannot finde him nor come unto him untill the starre of faith doth arise in their hearte f Muscul s Teaching us that the knowledge of the Scriptures without the light of faith is insufficient to bring us to Christ as the Apostle saith the word profits not when it is not mixed with faith g Heb. 4.1 Historically this starre may also be interpreted Obser 2 even now the starre was not seene when they were in Jerusalem but as soone as they are upon their journey and want a guide it appeares unto them Teaching us that the Lord will Observ 3 never be absent from his children in an acceptable time Or whensoever the children of God stand in need of his helpe by reason of any necessitie or danger he will bee present with them if not by and by yet certainly at length Hence a question may be propounded Quest How may wee be assured of the Lords gracious ayd and assistance in the time of trouble Answ I answer by a carefull observation and observance of these three rules First labour for a pure and immaculate conscience both towards God and towards man lest otherwise we be plagued for our just deserts and plunged into some gulfe of danger for our sins committed Secondly labour that our faith may be without wavering a Iam. 1.6 that we doe not call the mercy or truth or love or power of God in question but boldly walke by faith when wee cannot by sight b 2 Cor. 5.7 Thirdly although these two rules bee observed yet thou must not expect such mercy or helpe or deliverance as thou wouldest have but such as the Lord sees and knowes to be behovefull beneficiall unto thee for Deus non semper audit ad voluntatem vel voluptatem ut semper exandeâ—t ad salutem c Isidor lib. 1. cap. 3. de sum bono faith doth not assure us of any particular temporall blessing or freedome from any particular outward crosse but only in generall that whatsoever the Lord knows to be good for us in his appointed time he will give us Vers 10 VERS 10. When they saw the Starre they rejoyced with exceeding great joy Observ 1 The estate and condition of these Wise-men seemes at first viewe to bee deploreable and miserable but upon more mature deliberation it is happie and blessed for first their journey was long and tedious but God protects them in it from all danger Secondly Herod is netled and the Iewes troubled a tyrant raignes in this Citie to which they bring the newes of the nativitie of a new King but God doth so curbe and restraine Herod that he can doe them no harme but rather performes divers friendly offices unto them Thirdly they goe to Ierusalem hoping there to finde Christ but they cannot meet with him there for there hee is not yet this journey is not lost but well spent for 1. they are confirmed by the prophecie concerning Christ and 2. they are taught the Citie and place where he is to be borne Fourthly they had lost their guide the Starre as they came to Ierusalem but 1. there was no neede of it there as is shewed before and 2. when they stood in neede of it it appeared againe unto them as in this verse Observ 2 All this that hath beene said Teaching us that wee often thinke our estates and conditions to be miserable and evill in regard of temporall things when if they were rightly weighed examined and considered they are good and blessed Quest Hence it may be demanded How should we learne aright to judge of our conditions and estates in these outward things I answer Answ if we ponder our conditions according to these three rules First consider what thou hast deserved justly at Gods hands and what thou hast received mercifully from his hands and compare these two together and thou shalt finde that God hath dealt gratiously with thee and farre above thy deserts yea it will make thee then confesse with Ieremie that it is of the Lords mercy that thou art not consumed d Lam. 3.22 Secondly consider what thou hast not what thou wantest and thou shalt finde that thou art at the least equall that is thou hast as many blessings as thou wantest Thirdly look upon those that are below thee not those that are aboue thee and thou will say jam sumus ergo pares that there are as many in a worse condition then thou art as are in a better and therefore thou hast no cause to complaine but a great deale of reason to blesse God for that estate and condition wherein thou art and to be abundantly contented with it §. 1. VERS 11. Vers 11 And when they were come into the house they saw the young child with Mary his Mother and they fell downe and worshipped him and whâ—â— they had opened their treasures they presented unto him gifts gold and frankincense and Myrrhe It may heere be asked How or in what manner Sect. 1 doe the Wise-men finde Christ Quest 1 I answer Saint Luke gives a conjecture Answ that they found him in a stable and in a manger e Luk. 2.7.12.16 It may bee demanded againe Why did the Lord preadmonish the wise men of the birth of Quest 2 this infant by a miraculous starre I answer Answ least otherwise they should have beene offended with this poore and meane estate wherein they found Christ It will be questioned further The Lord admonishing Quest 3 the Wise-men of the birth of Christ and they undertaking so long a journey to see him why doth hee suffer them to finde him in so poore and meane a place and condition I answer first because God would heereby Answ 1 shew them that Christs kingdome was not of this world Secondly because the Lord would hereby Answ 2 shew them that Christs glory is not helped by earthly pompe Thirdly because the Lord hereby would have Answ 3 them understand that as Christ the head of his body the Church was in outward shew so poore and despicable so the true religion of Christs Church is not pompous I am not ashamed saith the Apostle f Rom. 1.16 of the Gospel of Christ as if hee should say out religion seemes to
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
exalted and every mountaine and hill bee made low and the crooked paths must bee made straight and the rough places plain g Esa 40 4. That is first we must prepare to meete Christ by the valleys that is by humiliation for the conscience of sinners being wounded are so depressed with a true sense of their sinnes that they dare not lift up their eyes unto heaven as wee see in the Publican h Luk. 18.13 and unto such unworthy ones in their own conceit Christ hath promised to come and to exalt these lowly valleys Secondly wee must prepare to meete Christ by laying low the mountaines and hills these high places that are to be levelled are either those that are 1. proud by nature or 2. that abound in honour and riches and in all affluence in worldly things by which they grow haughty exalting themselves contemning others and trusting in this lofty condition and aboundance or 3. those that are transported with a perswasion of their owne righteousnesse as though they stood in no need of divine mercy these are dangerous hills and therefore they must bee made low that is wee must 1. be humble in our selves and towards all 2. Not trust in any arme of flesh or worldly thing whatsoever 3. Not place any confidence in our owne merits or righteousnesse at all but have our affiance onely in the mercies of God through the merits and righteousnesse of Christ Jesus and this is our second preparation Thirdly wee must prepare to meete Christ by making crocked wayes straight by crooked pathes are meant all transgressions on the right hand as Heresies errours superstitions hypocrysie and the like these must all bee rectified that is reduced unto the rule of God and the Gospell of Christ hee being the way the truth and the life and his word the true way unto life and the most perfect rule of truth Fourthly wee must prepare to meete Christ by making rough places plaine by these rugged places are meant all errours on the left hand as impiety injustice intemperance and all other vices and obliquities of the life which being walked in casts a man headlong into destruction And therefore all these must be left before Christ will come unto us Quest 3 Thirdly it may be doubted by whose labour and ministery is this preparation wrought Answ By the Ministery of the Ministers of the word of God as in this verse it is by the voice of the cryer a Esa 40.3 the word being the meanes of regeneration and the seed of faith and therefore all the Ministers of the word of God should be industrious herein labouring to bring the people of God first to a true sense of their sinnes and sorrow for them Secondly to true humility mortification selfe denyall and a sure confidence in the onely mercyes of God and merits and righteousnesse of Christ Thirdly to reduce them from all hypocrisie superstition heresies and errours Fourthly to reforme and reclaime them from all sinnes vices and enormities whatsoever Sect. 2 § 2. Make his pathes straight Pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it may be demanded how these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathes and wayes are distinguished Quest Answ Observ I answer two manner of wayes first according to the use wayes are greater pathes are lesser to teach us that we must not onely abstaine from great sinnes but also from small and that we must not serve God for the most part but altogether The Lord will either have the whole heart or none at all he will not devide with Sathan and therefore they are much to blame that excuse their sinnes with saying they are but paths not wayes they doe not give themselves wholy to sinne for their transgressions are but small thus the Usurer excuseth his unwarranted trade because he takes not above eight in the hundred and never takes the extremity of a forfeiture the swearer excuseth himselfe because he sweareth nothing but truth the wine-bibber will say it is true he drunke hard but yet he was not drunken for he knew well enough what he said and did these excuses may be alleadged but they will not be admitted for they will not excuse us unto God because he requires that both paths and way should be prepared Secondly these two paths and wayes may be distinguished according to the grammatical sense or derivation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or use or goe often a troden or beaten path much used Observ teaching us that our hearts should not onely be viae but semita not wayes wherein God somtimes walks but paths wherein he may walke continually that is religion must have his continuall residence in the heart and soule without any dispensation at all The occasions of the exercise of religion are alwayes given and therefore if the heart be true they will be alwayes taken and exercises of religion frequently practised and not like some who never thinke of God or religion but upon the Lords day § 3. Make straight his Paths Rectificate Sect. 3 Here it may be asked what is to be rectified Quest Answ I answer Saint Luke shewes that there are foure things to bee made straight b Luk. 3.5 Valleyes Mountaines Crooked and sharpe wayes some thing hath beene spoken of these before § 1. I adde a word or two first Valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pracipitium this signifies a vacuite of grace these valleyes are to be filled and this emptinesse to be replenished and enriched with the grace of Gods Spirit c Apoc. 3◠15. Secondly Mountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summitas clivus which signifies humane pride and is to be humbled as aforesaid § 1. Thirdly crooked wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tortuosa which signifies an obstinacy in sinning and this path must bee made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right and straight that is our steppes must beee reduced into the wayes of God and therein must we walke with all humble submission night and day Fourthly sharpe wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salebrosa this is taken either 1. for sinne in generall or 2. for contention which breakes the bond of peace and rends the seamlesse coate of Christ or 3. for the thorns of worldly cares coveteousnes and these are to be made smooth i. e. sin is to be left contention to be laid aside and the love of the world to be mortified in us § 1. VERS 4. Vers 4 And the same Iohn had his raiment of camels haire and a leatherne girdle about his loines and his meate was locusts and wilde honey § 1. His meate was wilde honey The Papists Sect. 1 object this place to prove that Iohn was an Eremite Iohn Baptist lived in the desart fared coursely and was barely apparelled he eat locusts Object 1 a course kind of
should more humble us then our faire plumes pride us the conscience of our sins should trouble us and deject us not so much for feare of the anger of God as through griefe of the offence committed against him Answ 5 Fiftly we are Christians and therefore out duty is to esteeme all as brethren in Christ and in that regard equall as sonnes of one Father and not to exalt our selves above any Answ 6 Sixtly because pride is from the Divell this being his sinne which threw him from heaven into hell and therefore when men strive for priority precedency and the like they do imitate the Divell not Christ Quest 2 It may yet again be demanded Is all humility good or acceptable and approved by Christ Answ I answer there is a two fold humility first Civill secondly Spirituall First there is a Civil humility and this is threefold First Vulpina a Fox-like humility when men seeme humble that they may the better draw others into their net this was in Absolon towards the people that so he might steale away their hearts this was likewise in Ioab towards Amasa but is odious unto God in whom-soever it is Secondly Asinina there is an Asse-like humilitie atising from stoliditie pusillanimitie or cowardlinesse because a man is faint-hearted therefore he cannot raise up himselfe as others doe for the most part we see that He that wants a heart is dejected He that abounds in heart is proud Now this humilitie is not praise-worthy neither nor pleasing unto God that arises onely from the faintnesse of the heart the want or defect of the spirits or the cowardlinesse of the disposition Thirdly Columbina there is a Dove-like humilitie which is in him who neither is ignorant of himselfe nor of his place nor of his parts nor of his right neither seekes them that is although hee bee endued with many rare parts farre above many others and â—n eminent place yet vaunteth not himselfe is not puffed up doth not behave himselfe unseemly seeketh not his owne is not easily provoked p 1 Cor. 13.4.5 This humilitie is pleasing unto God when found in the way of religion but although a rare morall vertue yet not acceptable if not accompanied with saving grace Secondly there is a Spirituall humilitie and this is best of all viz. when a man comparing himselfe with God or with Christ doth abhorre himselfe as vile considering that hee is but earth as Iob layes his finger upon his mouth and dares not speake unto the Lord because hee is but dust and ashes q Iob. 39.37 But here observe two things First men doe easily confesse that they are inferiour to God and Christ in generall but yet in the meane time cease not to rejoyce in themselues as the proud Pharisee that justified himselfe unto God r Luke 18.11 Secondly observe that true spirituall humilitie consists in this in ascribing all good things wholly unto God a Ier 9.23.24 Iob. 42.2 that although formerly wee have thought our selves more worthy than others more holy than others much better than others yet now wee see the hollownesse vacuitie and vanitie of our owne hearts how that in us that is in our flesh dwells no manner of thing that is good b Rom. 7.18 wee not being able of our selves to thinke a good thought c 2 Cor. 3.5 yea whatsoever grace is bestowed upon us comes from the meere favour and good will of God according to that of the Apostle Christ is made unto us Wisedome Righteousnesse Sanctification and Redemption that he which glorieth might glorie in the Lord d 1 Cor. 1.30.31 § 3. He shall baptize you with the holy Ghost and Sect. 3 with fire That which Saint Iohn meanes figuratively the Abysseni take literally when they baptize their children they power water upon them and marke them with an hot Iron as we doe our lambes The Papists object this verse for the proofe of Purgatorie because this baptisme of fire Obiect whereof mention is made in this verse is Purgatorie fire I answer first the consequence is false viz. Answ 1 mention is made of the Baptisme of fire therefore there is a purgatorie fire for this is a ridiculous conclusion Answ 2 Secondly Saint Matthew hath nothing at all which can be justly applyed unto Purgatorie fire Answ 3 Thirdly we retort upon the Monkes the Argument thus If the Baptisme of Fire be Purgatorie fire as the Monkes say and Christ onely baptized with the baptisme of fire as the Scripture here sayth then it will follow that we are purged onely by Christ and that Christ onely is our Purgatorie yea Christ I say who hath vouchsafed in these last dayes to take the Fan of his Word in his hand that he might purge the floore of his church will divide the pure doctrine of his truth from the corrupt errours of men and will burne the chaffe of Purgatory Pardons and the like corruptions of the church of Rome with unquenchable fire h Sadeel f. 262. Vers 12 VERS 12 Which hath his Fan in his hand and will make cleane his floore and gather his Wheat into his garner but will burne up the chaffe with unquenchable fire Sect. 1 § 1. This verse is like unto a Cornu copia unto the Papists serving them at many assayes as we may perceive by the many severall erroneous tenents which they build upon it Obiect 1 First they object this place for the proofe of Purgatorie thus by the Floore is meant Purgatorie and by the Garner Paradise therefore it is plaine that there is a Purgatorie I answer Saint Iohn preacheth of repentance and the purging away of sinne in this life Answ as the Ancients doe interpret the Floore of the church in this life wherein there is both chaffe and wheate i Chemnitius but of the true signification and exposition of this verse by and by Obiect 2 Secondly the Papists object this place to prove that wicked men are true members of the church of Christ the church here is compared to a Barne Floore where there is both chaffe and corne therefore wicked men are members of Christs church Wee answere here first to the thing then to the place objected First we answer to the matter or substance Answ 1 of the objection whether and how wicked men are members of the church by this distinction wee distinguish betweene the true church of Christ but internall and invisible which consists onely of the elect and true believers and the true church of Christ but externall and visible which hath many reprobates admixed with it Now the internall and invisible church is the church of Christ in regard of the true faith which the citizens are endued withall and the externall and visible church is the true church of Christ in regard of the profession of true religion maintained therein Answ 2 Secondly wee answer to the place objected thus By the church which is here compared to a Barne Floore is understood the
visible church which is knowne by the publicke preaching of the word right administration of the Sacraments and we deny not but wicked men may bee in the church bur not of it yea they may be members of the visible church for a time but cannot bee truely ingrafted into the body of Christ c Fulk s Ioh. 15. Sect. 1. From this verse the Papists object againe Obiect 3 that true faith may bee separated from good workes or the fruits of sanctification Bellarmine frames his argument thus In the church there is chaffe and wheat that is good and bad and therefore there may bee faith without obedience he proves the consequence thus Those that are in the church are faithfull now if these become evill or disobedient then it followes necessarily that faith from whence they are called faithfull with sin from whence they are called wicked may bee conjoyned and stand together Wee answer hereunto first the Argument is Answ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not concluding the thing denied for the Cardinals consequence is onely that faith may be conjoyned with sinne that is one and the same man may both bee a sinner and a true believer which wee deny not but willingly grant that the most faithfull are guilty of many sinnes so that our assertion is this As there is none so faithful but that they have some sinne in them so there is none that have true justifying saith in them but they have also some good workes and shew forth some fruits of sanctification in their lives and conversation and this assertion the Jesuite doth not at all refute by this his argument Secondly the consequence is faultie There Answ 2 are in the Church many wicked ones altogether destitute of good workes therefore true faith may be without any good workes this is a grosse non sequitur as wil appeare first by the like argument which I will frame thus In the Barne floore is chaffe altogether destitute and voyd of any good substance or sustenance therefore there is neither any good substance or sustenance in the wheat which is in the Barne floore This argument Bellarmine himselfe will say is an absurd one and therefore he must give me leave to say as much of his they being both cast in one mould Secondly the ill consequence of the argument appeares by this reason because all those who are in the Church have not that true justifying faith which is in controversie betwixt us and them but onely a false faith which consists either in an historicall assent or an externall confession onely which in no respect can be called justifying faith § 2. He will purge his floore What is understood Sect. 2 by floore Quest First some say that by the floore is meant Answ 1 the hearts of men but this is false Secondly some say the Church of the Jewes Answ 2 and the purging is referred to the reliques that are left therein mentioned both by the Prophet and Apostle a Esa 10.22 Rom. 9 2â— and of this opinion is both Musculus and Gualter upon these words Thirdly some understand it of the whole Answ 3 Church and so certainely it is to be understood not excluding the former exposition of the Judaicall Church Sect. 3 § 3. Whose Fan is in his hand What is understood by this Fan Quest Answ 1 First some understand it of the Gospel preached which separates the rebellious from the righteous Answ 2 Secondly some understand it of affliction which tries hypocrites as the fire doth mettall Answ 3 Thirdly some understand it of the Spirit of Gods mouth 2 Thes 2. that is his word I thinke it is to bee understood of all because both the word of God and the rods of God afflictions do ay what we are Sect. 4 § 4. He will purge his floore What is meant Quest 1 by this purging Answ 1 First some understand the hearts because they are fanned by the word of God first from all false and hereticall opinions Secondly from all wicked workes Thirdly from all foolish obedience and will worship Answ 2 Secondly some understand men who are to be separated either first in this life by the Gospel b Ioh. 8.47 and 10.26 or secondly in the life to come by vengeance and the eternall wrath of God Certainely none of these are to bee excluded because the words are indefinitely to be expounded Thirdly for the full understanding of these Answ 3 words he will purge his floore wee must observe that the Phrase is figurative or a similitude taken from the practise of husbandmen As husbandmen fan the chaffe from the corne gathering the corne into their garner and burning up the chaffe so God by his word and afflictions will purge his Church separating the gold from the drosse and the wheat from the chaffe receiving the one who approve themselves as gold tryed in the fornace into everlasting mercies and plunging the other who had nothing but a meere outside of religion in them into ever-burning Tophet And thus by this Metaphore Saint Iohn shewes us Observ that the Church of God is like a fielde of wheat Come cannot grow without earth and therefore Quest 2 it may bee here asked how many sorts of grounds there are in the world In the world there are 2 sorts of grounds Answ to wit either Wild or unhusbanded that either Barren as the sand that beares no fruit these are Atheists Fruitfull that In evill fruits these are first wicked Secondly Idolaters In foolish workes as idle flowers neither sweet not profitable these are naturall Philosophers worldly wisemen Enclosures or manured which is the Church wherin are Tares that is wicked men in the Church Wheate wherein is The stalke these are proud men or great ones in the Church The chaffe these are Hypocrites and formall professors The graine of wheat and these onely are true members of the Church Quest 3 It may here further bee demanded wherein doth the Church of Christ resemble a field of wheat or a corne field Answ I answer in many things to wit first the husbandman only tills the field it cannot till it selfe so it is the Lord onely that rules the Church and makes it by his tillage and manuring to bring forth fruit Secondly the husbandman takes all the paines with his ground for the cornes sake that hee may have bread so the Lord hedgeth and husbandeth us that we might be a new lumpe of unleavenâ—d brâ—ad unto himselfe 1 Cor. 5.7.8 Thirdly the chaffe and the wheat spring both from one and the same seede so 1. the same word of God begets both the righteous and hypocrites and 2. both the true professors and orthodoxe and heretikes and schismatikes ground their opinions upon the word Fourthly the chaffe though springing from the seede shewes not the nature of the seede but the graine of corne beares his forme and shewes his nature so hypocrites and heretikes shew not the true solide and sincere fruit of
taken up by Sathan thinke not of the power of the devill but of the patience of Christ for in him is no weakenesse but patience and in the devill no power but pride who thought that he did this by his owne power because Christ did not resist him at all herein Sect. 2 § 2. Into the holy Citie What Citie was Quest 1 this Jerusalem Luke 4.9 Answ Why did not the Divell rather take him up Quest 2 into some high Cliffe or Rocke in the Defart Answ Because he despaired to prevaile against him or overcome him in a solitarie place and therefore now he will tempt him unto vaine-glory which men are more apt unto Quest 8 Was this Citie holy Answ I answer it was called the holy Citie but it was nothing lesse for it was at this time a most corrupt place Teaching us that the Church although she want not her spots Observ yet is called holy Why is the Church called holy when shee is Quest 4 polluted and stained First because shee is consecrated to holy uses Answ 1 the name of God is called upon there the Oracles of God are taught there d Rom. 3.2 and religion is professed there wherefore she is called holy e Dan. 9.24 Secondly because she ought to bee such the Answ 2 members of the Church should be holy as their Father is holy 1 Pet. 1.15 Thirdly because God accepts of our weake Answ 3 and imperfect obedience if so be it be sincere as though it were holy not imputing our sinnes and infirmities unto us VERS 6. And sayth unto him Vers 6 If thou bee the Sonne of God cast thy selfe downe for it is written he shall give his Angels charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone § 1. If thou bee the Sonne of God Before verse 2. the Divell seemes to doubt whether Sect. 1 Christ were God or not and therefore that he may be the better resolved hee tempts Christ to turne stones into bread Now he tempts Christ to demonstrate unto others his Deitie by casting himselfe downe headlong as if hee would say I see thou art secure and safe and canst not be harmed because the Angels have the charge of thee to keepe thee but the inhabitants of Ierusalem know it not and therefore cast thy selfe headlong and wee will all without any further question beleeve that thou art the Sonne of God Where wee see before he tempted him unto Diffidencie and distrust and would have had Christ to make triall whether he were the Sonne of God or not now hee tempts him to Confidence and assurance the opposite of diffidence that because he is certainly the Sonne of God hee may therefore safely throw himselfe from the pinnacle for he cannot be endangered thereby Why doth Sathan allure us unto contraries Quest from diffidencie unto an unwarrantable confidence First not because hee is opposite unto himselfe Answ 1 but because hee endeavours one and the same thing by contrary meanes his craft more clearly shining forth hereby Secondly because vice is not onely opposite Answ 2 unto vertue but also unto the contrary vice Thirdly because often our mindes change which being observed by Sathan hee changeth Answ 3 his bait For first sometimes we delight in the vanities of youth and sometimes in the impieties of old age Secondly sometimes wee care not for our sinnes that is feare them not sometimes we are driven to despaire with the sight of them Thirdly sometimes wee neglect pietie and are carelesse of the practise of it sometimes we are puft up and grow proud of our performances Thus as Polypus for his owne advantage can take upon him the colour of a fish or of a rocke so this enemy of mankinde Polypus and Protens like can change himselfe into every shape and sute himselfe unto every disposition Sect. 2 § 2. For it is written The Papists object this place for the proofe of the necessity of humane traditions Object Heretikes and the Divell pretend Scripture for their errours and therefore we must not adhere onely unto the Scriptures but besides them we must have the traditions of the Church Answ We admit the antecedent but deny the consequent for when Sathan abuses Scripture that he may the better prevail against Christ our Saviour doth not forsake the word and flye unto Traditions but still useth this weapon untill hee have conquered his enemy the divell The divell objecting here it is written c. Christ doth not answer him Traditum est but Scriptum est it is written and not delivered by tradition And therefore by our Saviours example we are not to leave the Scriptures but cleave the more close unto them because the divell and wicked men abuse them It is written The Divell useth no Scripture Observ 1 that wee finde before this but now when hee findes himselfe wounded and driven backe with this weapon he labours to wrest it to his wicked purpose Teaching us that it is a divellish thing to defend sin by Scripture For First the divell doth not apply himself to the sense of that Scripture which he alleadgeth but wickedly wrests the words to his owne purpose Secondly he repaires not unto the Scripture untill he be so straightned that he knowes not how otherwise to unwind himselfe Thus oftentimes doe wicked men pervert the sense of the scripture when otherwise they cannot maintain their practises Thirdly to patronise and defend sinne by the word of God is to make God a patron and defender of sinne which is a monstrous impiety Quest 1 How can sinne be defended by the Scripture seeing it is a continued doctrine according to holinesse Answ It is easie to bee done by abusing wresting and corrupting of it as the Spider can draw and sucke poyson from the most sweet and Observ 2 wholesome Flowers Teaching us that satanicall men from the sacred fountaines of Scriptures can find out and invent arguments against religion because although they be the foundation of truth yet these men build straw and stubble upon them Wee are saved by grace said the blessed Apostle a Ephes 2.9 therefore we may sinne that grace may abound say these wicked ones b Rom. 6.1 2. Ex veris nil nisi verum from true propositions Quest 2 nothing can follow but a true conclusion how then can wicked men from this fountaine of truth draw arguments for the maintenance of errours Answ This may bee done three manner of wayes First falsò citando by corrupting and false citing of them and this is done one of these two waies either first Addendo by adding to the word of God as Evah said fortée lest perhaps ye die whereas God had said Morte morieris positively thou shalt die the death Thus the Pharisees adde unto the word of God the law saith thou shalt love thy neighbour therefore say they thou shalt hate thy enemy Or Secondly this is done Omittendo
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
that I sayd I am not the CHRIST but that I am sent before him i Ioh. 3.28 Answ 5 Fiftly this was done in regard of the common people and that in a double respect to wit First lest the people should have beene separated and sundred some running after the one some after the other if they had both preached together Secondly lest they should have been excused in saying they knew not whō to follow the one being after one manner the other after another that is Christ more familiar and Iohn more austere as our Saviour sayth of himselfe and Iohn Quest 2 Secondly why did Christ now preach when Iohn was in prison Answ 1 First lest the preaching of Saint Iohn should not be confirmed Thus Gualter sup Answ 2 Secondly Christ beginnes to preach the Gospell when Iohn was hindered lest that the preaching thereof should cease i k Gualt s and this was the principall cause Thirdly Christ did this to teach us that no Answ 3 power or policie of man or Divell Observ can hinder the preaching of the word of God Certainly the Divell did excite and provoke Herod against Iohn Baptist that hee might bee hindered from preaching but he cannot prevaile for Iohn being exstinct behold God stirres up another and from that time Jesus began to preach The Pharisees forbid the Apostles to preach Acts 4.21 and put them in prison for preaching Act. 5.18 but yet they cannot stop their mouthes In the Judaicall Church they slay the Prophets but still God doth raise up others In the Primitive Church sanguis martyrum semen Ecclesia the persecution of the Christians did spread the religion of Christ more than otherwise it is likely would have been The hand of man is too weak to hold Gods hand or hinder his worke and therefore so long as this world continues God will have a Church upon earth in some place or other some or other to preach his word § 2. Saying Repent The Papists l Bellar. de paenit l. 2. ca 2. Object affirme Sect. 2 that Contrition which is joyned with an inward terrour of the minde and proceedeth from the sight and consideration of our sinnes doth not appertaine to the Law but to the Gospell They argue thus Christ preached Repentance to the which Contrition doth belong Repent for the Kingdome of God is at hand in this verse but Christ was a Minister of the Gospell not of the Law and therefore Contrition belongeth to the Gospell not to the Law First Repentance hath part from the Law Answ 1 part from the Gospell from the Law it hath the sight of sinne and terrour of the minde for the same from the Gospell it hath hope and comfort springing from faith in Christ wherefore this reason sheweth not that Repentance in every part thereof is of the Gospell Secondly though the Law and Gospell are Answ 2 in nature and property distinguished yet they may be joyned in use So Moses the Minister of the Law may preach Christ and Christ the Minister of the Gospell doth also establish the Law and by the terrours of the Law call men to the knowledge of their sinne where Repentance beginneth VERS 18. Vers 18 And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a not into the sea for they were fishers § 1. And Iesus walking by the sea of Galilee Sect. 1 We see the Apostles are not called by Man but by Christ Obser Teaching us that the vocation of the Ministery is the ordinance of God For First he hath given them a calling he gave saith the Apostle some Apostles some Prophets some Evangelists some Pastours and Teachers for the worke of the Ministerie a Ephes 4.11.12 and hath given unto the Ministers the Ministery and word of reconciliation b 2 Cor. 5.18.19 Secondly hee hath given unto them spirituall weapons which are mightie through God to pull downe strong holds c 2 Cor. 10 4. Thirdly hee hath given them power making them able Ministers of the New Testament not of the Letter but of the Spiritc d 2 Cor. 3 6. And therefore they that despise them as Ministers despise not men but Christ Quest Who despise the vocation of Ministers Answ 1 First the Anabaptists contemne this ordinance Obiect 1 objecting that Faith is the gift of God Ephes 2.8 and it is he that reveales divine truths unto men Matth. 16 17. Flesh and bloud hath not revealed this unto thee sayth Christ that I am the true Messias but the will of my Father which is in heaven yea none can come unto God by any meanes except the Sonne bring him Iohn 6.44 Answ 1 First by this reason wee should neither give fodder to the cattell nor tillage and culture to the ground because wee cannot cause our corne to grow or our ground to bring forth or our cattell to thrive or live by what we give them but it is the blessing and blessed providence of God that doth all this Answ 2 Secondly we grant that neither he that planteth nor he that watereth is any thing 1 Corinth 3.7 Answ 3 Thirdly yet the meanes must bee used which God hath appoynted and which ordinarily hee works grace by that is the preaching of the word by those who are lawfully called unto that function for Faith comes by hearing Rom. 10.17 Yea he gives men faith and power to believe by the preaching of the Apostles e Ioh. 17.20 I pray not sayth Christ for these alone but for them also which shall believe on mee through their word And therefore the vocation of the Ministers is not to be contemned Answ 2 Secondly the Separatists are despisers of this Obiect 2 Ordinance of the Ministery objecting that our Church is impure our societies polluted and that our truths are mixed with errours Answ There are two Churches to wit the one Dead in the eye of the world in which notwithstanding are some alive in the eye of the Lord thus there were seven thousand in Israel f 1 King 19.18 though Elias saw none and in Sardis there were a few names of those that were pure g Rev. 3.4 Living in the which some are dead notwithstanding thus it was with the Church of Ephesus Revelat. 2.4 and with Pergamus Revelat. 2.14 and of Thyatira Revelat. 2.19.20 Yea even in the Church of the Corinthians the Galatians when they were most pure there was corruptions among them and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some Answ 3 Thirdly prophane persons are contemners of this Ordinance of the Ministerie either by disgracing it publickly or deriding it privatly but these must know that they doe not deride men but God Sect. 2 § 2. By the Sea of Galilee This sea was the lake of Gennesareth Luke 5.1 neare unto Capernaum where Christ first beganne to preach and therefore it appeares to have been in
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
as the tenet it selfe instead of many take one they tell us a story of a woman who was possessed with a divell and by the direction or revelation of the Virgin Mary shee was brought to the Idoll of Loretto where the Priests invocating and imploring the aid of God the Father Son and holy Ghost the divell moved not at all but when he sung the Letanie of the Virgin Mary the Divell raged and stormed and a woodden Image of the Ladies being laid upon the Damosels head the divell cryed out in her quid mihi caput conteris oh woman why dost thou breake my head a Chem. exam p. 3. f. 182. b. Hereunto we answer first this and the like Answ 1 are but old Wives Fables and woe bee to that Church and religion which cannot subsist without these vide Melch. Can. Loc. 6. Secondly suppose these Fables were truths Answ 2 yet thou knowest not whether they be in Heaven or no unto whom thou prayest for some may worke miracles on earth who shall never partake eternall blisse b Matth. 7.22 Thirdly how canst thou pray unto him in Answ 3 whom thou neither canst nor oughtest to believe Rom. 10.14 Fourthly what need is there to seeke helpe at Answ 4 their hands though they could helpe us seeing that Christ in this verse can doe all things whatsoever he will of himselfe without any aid of others VERS 25. Vers 25 And there followed him great multitudes of people from Galilee and from Decapolis and from Hierusalem and from Iudea and from beyond Iordan There followed him great multitudes of people Why doth the Holy Ghost expresse this Quest 1 To teach us that many are called Answ Observ and but few chosen many here follow him but few persevere yea scarce any for when the people cry crucifie him none in a manner abide with him but leave and forsake him Why doe so many start aside from their stations Quest 2 or forsake their colours First by reason of persecution thus our Saviour Answ 1 saith that when this fiery tryall comes many will depart from the faith Secondly by reason of the difficulty of obedience Answ 2 Many say durus sermo the way of the Lord is hard to walke in and therefore they prove retrograde c Ioh. 6.60.66 Thirdly by reason of the tediousnesse and Answ 3 wearisomnesse of perseverance Noviter conversi fervidi d August they are fervent when newly converted unto the profession of Religion but by and by grow luke-warme and within a while stone cold Zelus ruit mole sua they beginne in the Spirit but end in the Flesh their zeale declining and falling by his owne weight Nullum violentum est diuturnum No extreames hold long and the buildings upon the sand cannot long endure Thus many beginne well hearing the word of God with joy Mat. 13d but for want of depth of earth quickly wither and die Quest 3 What must we do that we may persevere unto the end Answ 1 First doe not presume that thou shalt stand for ever because thou art called many are called who finally and totally fall away and therefore let him that thinkes he stands take heed lest he fall bee not high minded but feare and perfect thy salvation with trembling e Phil. 2 12. Certè plures occidit gula quam gladius praesumptio quam desperatio Intemperance slayes more then the sword and presumtion then desperation we being naturally too prone hereunto hast thou a mind inlightned thy affections inflamed with the love of God and vertue a sense of thy duety towards God and man a conscience of thy sinnes committed both against the first and second table yet measure not thy selfe by these Are thy neighbours worse then thou art Ne te quaesiveris extra yet measure not thy selfe by them goe not out into the streets to seeke for thy selfe but measure what thou art by these rules First by thy owne sinnes which thou dost commit this will make thee blush and be ashamed of thy selfe Secondly by those bright shining lampes of the primitive Church who lived on earth like Saints indeed truely mortified in their carnall affections truely crucified unto the world truely quickned by the Spirit giving themselves wholly unto the Lord and the Lords worke being frequent in contemplation and fervent in practise this will make thee seeme unto thy selfe more deformed then Thersites Thirdly measure thy selfe by the purity of God and his Law consider how undefiled the Law of the Lord is and how infinitely pure the Lord of this Law is and then thou wilt be like the Dove that could find no place to rest her foot upon thou wilt see nothing in thee which thou canst approve of or like but abhorre thy selfe in dust and ashes Fourthly examine thy selfe by thy debility and weakenesse of perseverance consider thy impotency and insufficiency to persevere and continue in the wayes and worke of the Lord unto the end of thy life and this will shew thee as in a glasse that thou art more brittle and fraile then the finest glasse Thus let us meditate of these things and take heed of presuming Secondly examine and search daily thy heart trying and examining therein these particulars First hast thou any faith at all Secondly Answ 2 is thy faith true not false built upon a sure not a sandy foundation How may we know whether our faith be true Quest 4 or not By these markes First dost thou love God Answ 1 Faith workes by love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore examine whether thou lovest God or not and that not onely lightly in word but solidly in heart Quest How shall I know this whether my Quest 5 love unto my Lord be cordiall and reall or orall and verball Answ By these two things viz. First by the Answ 1 Obedience of God both affirmative and negative dost thou nothing which he forbids thee neither omit any thing which hee requires of thee certainely where there is true love there is a solide desire and a serious endeavour to obey Secondly this may be known by thy reverence dost thou never thinke of God never name him or mention him in thy speeches but with love and hope conjoyned with a godly feare and awfull reverence hypocrites and wicked men approach unto God too familiarly but the faithfull with the greatest respect they can possibly and therefore try whether we love the Lord unfainedly or not by our willing obeying of him and our reverend respect unto him Secondly wee may know whether our faith be true or not by this doe wee performe the Answ 2 workes of love not onely in word but in deed also that is by a renewed changed and purified life and conversation we now labouring I. To obey God otherwise then wee were accustomed that is in sincerity and singlenesse of heart by an universall and continuall obedience
by the Prophet that he should preach the Gospell unto the poore x Esa 61.1 And Christ bidding Iohns Disciples to tell their Master what they had seene reckons up this amongst the rest that the poore receive the Gospell y Matth. 11.5 And hence it is called the Kingdome of heaven both by Iohn Baptist Matth. 3.2 and Christ himselfe Matth. 4 17. The sense therefore of these words is that the preaching of the word is sent unto the humble Obiect 1 It may against this be objected that the Gospell is not sent onely unto the humble Answ 1 First it comes unto many others but it is sent onely unto the humble many are made partakers of the sound and preaching of the word but it is principally directed by God unto the poore in Spirit Answ 2 Secondly or we may grant that it is sent unto others but it is onely profitable and fruitfull unto them Quest 2 Why is the Gospell sent rather unto the humble than unto others Answ 1 First because pride hinders us from the hearing of the word It is the poore not the proud man that receives the Gospell Matth. 11.5 Answ 2 Secondly because the humble are more apt fit to receive consolation proud men stand not in such need of comfort as poore men doe Secondly by the Kingdome of heaven is Quest 3 here meant the Kingdome of Glory Hence it may bee asked Doe none come unto Heaven and eternall happinesse but onely the humble doe not the godly and chaste and liberall and mercifull come thither as well as they Answ 1 First some say that certainly all these shall bee made partakers of the Kingdome of Glory but principally those that are humble Chrysost Imperf Answ 2 Secondly no vertue or grace Theologicall can be separated from humilitie and therefore it is here sayd for theirs is the Kingdome of Heaven because none can come into the Kingdome of heaven who are not humble or without humilitie God resists the proud but gives Grace unto the humble z Pro. 29 23. And therefore humility must goe before honour and pride before destruction a Pro. 18.12 For there is no gap or gate open at all whereby any proud man may have accesse or ingresse into heaven wherefore those that desire admission into the Kingdome of glory must take heed of proud religion or religious pride What is religious pride or how manifold Quest 4 is it It is threefold viz First Answ there is superbia de religione a pride of Religion that is when a man waxeth proud of those religious duties which hee performes thus the Pharisee was puffed up because hee was in his owne opinion more carefull in the outward observance of religious duties than others were b Luk. 18.11 Secondly there is superbia in religione a pride in th◠performance of religion when religious duties are proudly perfomed thus some will come into the Church on the Lords day in the afternoone sometimes when they will but they will not be compelled Thus great ones often applaud the practise of religion and religious practises but themselves are very slacke remisse and negliligent in the performance of such duties yea when they doe performe them it is as it were voluntarie for they thinke not themselves obliged and bound thereunto Here there is indeed pride in religion Thirdly there is superbia cum religione pride conjoyned with religion and that is when those that are professours of religion are men of proud lives arrogant spirits and will endure no reproofe but advance themselves above all others crying stand farre from mee I am more righteous than thou art None of these three being poore in spirit have any right unto or hope of the Kingdome of heaven for that is the reward of humilitie Thus Christ first humbled himselfe then God exalted him unto the height of honour and felicitie c Phil. ◠7.9.10 And thus wee shall bee crowned with glory in heaven if with Christ wee bee humble on earth There is a double world to wit this world and the world to come whereof the first is Gods the second is ours that is he that here neglects himself and addicts himself wholly in the humility of his soul unto the service and obedience of God shall be eternally happy and blessed in the kingdome of heaven according to our Saviours promise in this place Quest 5 Why doth our Saviour make this promise of eternall happinesse unto the poore Answ To shew that he doth not expect from us or of us that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be without any feeling of our estates in temporall things but that we might mitigate the sence of our earthly Povertie by the hope of celestiall joy and glory although we be not rewarded at all in this life Quest 6 May not those that are humble and poore in spirit expect a reward of riches and honour in this world Answ No For their reward is in hope their life is hid with God their crowne is in heaven Obiect 2 But God hath promised unto such an hundred fold Luke 18.30 Answ This is meant in spirituall things in peace of conscience internall joy and the like sayth Hierom s And it cannot bee meant of temporall things 1. because these temporall blessings are not given unto many of the children of God 2. because it were absurd to thinke that he which forgoes one wife for Christs sake should have a hundred wives given unto him according unto the letter of that promise and thus sayth Hilarius upon these words Obiect 3 But Iob patiently and humbly bearing his losses and crosses was rewarded two-fold into his bosome even in temporall things Iob. 42. Therefore the humble and poore in spirit may expect a reward even here on earth Answ A particularibus ad universalia non valet consequentia Generall rules follow not from particular instances Socrates was very wise therefore every man is very wise is no very wise argument Christ saved one thiefe therefore Christ will save every thiefe followes not so here God rewards Iob two-fold in this life therefore he will doe so unto all that feare God as Iob did or beare their afflictions and losses patiently as he did is an unwarrantable consequence and proved false by that undeniable instance Daily experience Why may wee not expect a temporall reward Quest. 7 to bee given unto us although it be not alwayes granted Answ 1 First because God requires of us to suffer with Christ Rom. 8.17 who was not temporally rewarded in this life and therefore if we desire to be rewarded wee must endure unto the end expecting that celestiall glory with Christ Datur pati it is given unto us to suffer d Phil. 1.29 and we are called thereunto and therefore wee must endure and undergoe afflictions losses povertie injuries slanders and whatsoever the Lord shall please to exercise us withall expecting our reward onely in heaven Answ 2 Secondly our life consists not in
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
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
Romans and so ignorant of God and the Jewish religion Answ 4 Fourthly because they were but Ministers of the Romane tyranny unto the Jewes Quest 4 Why doth our Saviour use this Phrase unto the Scribes and Pharisees Doe not the Publicans the same Answ 1 First to teach us that those whom we cannot conviince by conscience we must convince with shame Doe not the Publicans saith Christ the same as if he would say what a shame is it for you that are Teachers to do no more then such base vile and naughtie people as Publicans doe Answ 2 Secondly to teach us that it is a shame for superiours not to excell inferiours in pietie and religion as for example I. It is a shame for Ministers if their hearers excell them in knowledge in zeale in a holy conversation in private duties and the like II. If those who are children excell parents in religion it is a shame unto parents III. If those who are Masters bee outstripped by their servants in the wayes and workes of grace is it not a shame for those Maisters IV. If inferiour persons be more honest true religious and vertuous then superiours and great ones it is a shame for great ones VERS 47. And if ye salute your brethren onely Ver. 47 what doe you more then others doe not even the Publicans so § 1. And if ye salute your brethren onely Sect. 1 How doth this verse differ from the former Quest 1 It seemes to bee the same with the former Answ and the difference is onely this That speakes of the internall affection this of the externall conversation as if our Saviour would say the Pharisees teach that you must not love your enemies but I say you must not onely love them but also outwardly carry your selves courteously and humanely towards them What is meant by this word Salute Quest 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies to embrace and that with a kisse as 1 Thess 5.26 Answ and 1 Pet. 5.14 according to the manner and custome of those times and the Orientall nations Beza s How many sorts of Kisses are there Quest 3 There are two kinds of kisses in the Scripture Answ First wicked which is threefold viz. Idolatrous thus the Israelites kisse Baal 1 King 19.18 Adulterous thus the harlot kisseth the young man Prov. 7.13 Treacherous examples whereof are 29. Sam. 20. Mat. 26.44 Prov. 27.6 Secondly lawfull and is threefold viz. First Benedictionis of Blessing thus Isaac kisseth Iacob Gen. 27.27 and 31.55 Secondly salutationis of salutation and is either when Friends are met withall and that either Ordinarily thus did Abraham to those who came unto him l 2 Sam. 15.5 and Mary Magdalen to Christ Luke 7.45 Or After a long separation or when friends first see one another Thus Iacob kisseth Rachel Genes 29.11 and Laban him ver 13. Reade also Gen. 33.4 and 45.14 Friends depart one from another thus Laban complaines of Iacob that he would not suffer him to kisse his children before they departed m Gen. 31 18. Reade more examples of these parting kisses in thse places 1 King 19.20 and Ruth 1.14 and Acts 20.27 Thirdly Affectionis of affection these are either Divine let him kisse me with the kisses of his lipps Cantic 1.1 Now all these kisses above mentioned are strangers to this verse Humane which are either of Love thus Ionathan and David kisse one another n 1 Sam. 20.41 and examples hereof we have in the New Testament o Rom. 16 16. and 1 Cor. 16.20 and 1 Thess 5.26 and 1 Pet. 5.14 Reconciliation thus Ioseph kisseth his brethren Gen. 45.15 and David kisseth Absalom 2 Sam. 14.33 and Luke 15.20 What would our Saviour teach us from this custome of theirs of saluting one another First that not all the customes of the world are to bee declined but that wee may in some things apply our selves to the manners of the nations wherein we are Namely I. in ceremonies thus Ambrose perswades Augustine for the peace of the Church to fast upon that day which is used in the place where he is that is it he be in a place where they use to fast upon the Saturday let him doe so and when hee is present with those who use to fast upon Friday let him doe so also II. In outward things here observe the manners and customes of nations are threefold viz. First vicious and impious these are never to be Answ 1 imitated none are to bee followed in drinking or whoring or pride or murther or truce-breaking or the like though it bee a nationall sinne Secondly some manners and customes are vaine phantasticall idle and ridiculous as the fashion of apparell and complements and the like which ingenuous natures affect not but slight Thirdly some customes there are which are lawfull and laudable enough and in these wee may apply our selves to those amongst whom we live for here onely the rule holdes true and warrantable Cum fueris Romae Romano vivito more Cum fueris alibi vivito more loci If thou in Rome doe range A Roman seeme to bee If thou thy dwelling change Live like them that live with thee Secondly our Saviour would teach us by this Answ 2 custome of Salutation that we ought to crray our selves gently lovingly courteously and meekely towards all Sect. 2 § 2. Doe not the Publicans the same Object Bellarmine objecteth this place to prove that unbeleevers may performe good workes our Saviour saith if you love those who love you and salute your brethren onely what doe you more then the heathen and infidels Therefore the heathens may shew some signes of love and good will towards their brethren and friends which is a good worke for otherwise Christ would not have said What doe ye more but why doe ye this Ans 1 First workes are called Good either materialiter or formaliter either quoad operis substantiam or quoad rationem boni that is In good workes there are two things to bee considered of the Matter or substance of the worke and the manner of doing it well as for example when a man gives bread to the hungry or loves his friends or salutes his neighbours he performes a good worke for the substance or matter of it when a man doth this with a good will or with a good intention or out of a love unto God or vertue hee performes a good worke for the manner of it Ans 2 Secondly those workes which are good not onely in regard of the substance and matter of them but also in regard of the manner of doing we grant that they are good and not sin but those which are good onely in regard of the substance we say are stayned with sinne And this Bellarmine himself confesseth when he saith Potest servari praeceptum secundum substantiam operis etiam cum peccato Ans 3 Thirdly wee grant that heathens and infidels may performe workes which are good in respect of the
institute them 1 Cor. 14.19 and 1 Tim. 2.1 What need is there of the publicke prayers Quest 2 may not every man pray at home First because the prayer of many agreeing Answ 1 in one thing is so much the more acceptable unto God If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven c Math. 10 19. Secondly because thus publickly we testifie our Faith Hope and Thankfulnesse and by Answ 2 our example excite others unto the like duty Thirdly that thus we might testifie that we Answ 3 are members of one and the same body § 3. For they love to pray Sect. 3 Doth our Saviour condemne the offring up Quest 1 of prayer unto God with delight and affection First some understand this of the praise of Answ 1 men but although that be the scope of the Verse yet these words imply some thing more Secondly the meaning is they pray in the Answ 2 Synagogues and in the cornres of the streets and they love to pray Where we see that although prayer be a worke tedious to flesh and blood yet when it is corrupted and done amisse Observ then corrupt nature delights in it Teaching us that when religion turnes aside from the truth it easily creepes into the affection of the flesh and is dearely loved of naturall and carnall men Quest 2 Why doe men naturally delight more in a corrupt religion then in a pure in a false worship then in a true First because there is a preposterous opposition Answ 1 between God and corrupt nature the one striving against the other Galath 5.17 and each an enemy unto other Rom. 8.6.7 8. Answ 2 Secondly because Satan is an enemy unto truth but a friend unto errour a hinderer of true religion but a furtherer of that which is false tares are his corne and the good seede he labours to choake And thus when religion becomes to be corrupted we have two assistants to helpe us which before were enemies unto us When men labour to professe the true religion of Christ sincerely they shall be withstood both 1. By Satan without and 2. By their own corrupt nature within But when men fall from truth to errour then both Satan Satan will assist them and their own nature will delight in that corrupt worship and service Sect. 4 § 4. That they may be seene of men Our Saviour by these words expounds the former you must not pray in the streets and Synagogues for that end that you may be seene of men for God is neither worshipped nor pleased by prayers which are made for the praise of men Quest 1 How may we know whether our prayers be herein faulty or not how may we judge whether in our prayers we seeke for the praise of men Answ 1 First if thou prayest onely publickly with the congregation and not privately with thy family it is an evident argument that thou seekest the praise of men more then of God Answ 2 Secondly if thou prayest privately with thy family but not secretly in thy own closet it is evident thou seekest too much the praise of men Answ 3 Thirdly if thou prayest privately with thy family and secretly in thy chamber but art more exact exquisite and carefull in thy private prayers more remisse and negligent in thy secret it is a signe thou huntest more after the praise of men then of God Answ 4 Fourthly although we be alike carefull both of our private and secret prayers yet except we endeavour to conceale our secret devotions as much as we can we are guilty of the Pharisees fault Quest 2 Why did the Hypocrites thus desire to bee seene of men in their prayers Answer That they might by men be commended although this may seeme strange unto us For Almes are profitable for men and therefore men love them and loving them praise them but Prayer is tedious unto our nature and is derided by the world wherefore it is a wonder that the Pharisees would thus publikely pray and yet we see they doe and hope men Obser 1 will commend them for it Teaching us that the divell will praise and extoll vertue ad inflandos for the puffing of us up when he will not approve of it ad convertendos for the converting or encouraging either of our selves or others Hence we see many will commend hypocrits who condemne the generation of the just and will laud good works though but externall but not follow them Why doth the divell by any of his instruments commend the good works of any when himselfe is an enemy unto every good worke Quest 3 First the divell cannot hinder the righteous from bringing forth good fruits because they Answ 1 proceede and spring from the Spirit of God and therefore he is in a readinesse to pervert them by pride and ostentation if he can Secondly this is profitable for Satan for if Answ 2 by prayse he can puffe up the performer of good workes he thereby frustrates and makes voyd his worke for that man utterly looseth his labor who groweth proud of what he hath done Thirdly Satan provokes wicked men somtimes Answ 3 to praise good workes for their owne greater condemnation For he who knowes what is good and commends that which is good and yet doth it not shall be beaten with many stripes VERSE 6. But when thou prayest Ver. 6 enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret and thy Father which seeth in secret shall reward the openly § 1. When thou prayest enter into thy closet Sect. 1 and shut the dore What is meant by these words Quest 1 First by the closet some understand the Answ 1 heart as Salomon saith Curse not the rich in thy bed Chamber Eccles 10.20 that is in thy heart And here there is a double Allegory namely I. The Chamber dore is the sense shut thy dore that is carnall sense lest vaine imaginations and worldly thoughts distract thy minde in praying d Agust s Ostium est sensus quem pul at Christus Cantic 5.8 Christ stands at the dore that is of sense and knocks e Chrysost impers II. The Doore is our mouth shut thy dore that is thy lips and let thy Prayer be like the Prayer of Hanna conceived in thy mind but not uttered with thy mouth f 1 Sam. 1.11 Hierome s David saith open thou the dore of my lips Psalm 141.3 Secondly some understand this literally Enter when thou prayest into thy Closet that is let none at all be present with thee but the Lord. g Chry. imp Obser And this is the true meaning of the words Our Saviour hereby would teach us that wee should conceale our private Prayers as much as we can from men Why must we be thus carefull that our private Quest 2 Prayers may be kept secret from others First that so thou maist shunne vaine
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
our pleasure unto the reliefe of the poore and every good worke we may then be called their Masters Secondly if Mammon First sends us whether hee will Answ 2 Per mare per terras if the love of riches cause us to expose our selves to imminent danger and hazards he is then our Master Secondly if thou darest not send thy riches abroad when necessity requires if thou darest not satisfie the necessities of the poore although they cry unto thee for feare of scattering thy riches then certainely thou art Mammon servant How is Mammon to be cast out By the workes of mercy Answ and exercising our Quest 6 selves in doing good be hospitable to strangers redeeme captives cloath the naked give bread to the hungry drinke to the thirsty comfort those who are in misery visite the sicke and the like for by this meanes wee may bee freed from Mammons service What is required of us unto this service of Quest 7 God First a serious labour of the life wee must Answ 1 serve him in righteousnesse towards men and true holinesse towards God all the dayes of our life The worke of the Lord is great and therefore it cannot be performed nor he served without a great deale of care and paines Secondly a generality of obedience both in Answ 2 regard of the Things commanded wee must not abstaine from some sinnes or doe some things as Herod did but labour to avoide whatsoever is evill and do whatsoever is good Times not obeying of God per intervalla by starts or for a time but all our time we injoy upon earth Thirdly feare wee must obey him with Answ 3 feare Malach. 1.6 If I be your Master where is my feare Wee must stand in awe of him and not dare to offend him Fourthly a desire to please him in what hee Answ 4 commands It is not naturall rationall politicall or hypocriticall obedience of which in his proper place which doth approve us to be Gods servants But that obedience which proceedes from a true and internall desire to please him VERS 25. Therefore I say unto you Vers 25 take no thought for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on is not the life more then meat and the body then rayment § 1. I say unto you Sect. 1 Why doth our Saviour give this counsell with an ego dico I say unto you Quest First because he was their Master and therefore Answ 1 they should heare his voyce Answ 2 Secondly because he was wise they were foolish and therefore they should give credit unto him Answ 3 Thirdly because he himselfe did as he said for hee was not carefull and therefore they ought to obey having both his precept and president for it Sect. 2 § 2. Quapropter wherefore I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore We may observe here how Christ perswadeth unto and disswadeth from nothing without reason he disswades from coveteousnesse and gives reasons for it he disswades from carefulnesse and gives reasons for it yea ever and anone doth so as else where what will it profit a man to gaine the whole world and loose his owne soule Teaching us hereby Obser That Religion is not contrary to reason Quest 1 How doth that appeare Answ Thus Reason is the rule Tum veri tum boni tum aequi tum justi both of that which is true and good and just and equall for the better understanding hereof observe that which is true in one science is not false in another that which is true in Philosophy is not false in Divinitie contrily to that which is true in Divinity is not false in reason but onely above her reach yea if any thing were true in one Science false in another then Verum non esset reciproca affectio entis that is that which hath a being should not be true that which is true should not have a being Foure things there are here to bee distinguished to wit Veritas supra infra juxta contra rationem First there is a Veritas supra rationem a verity that is above reason this is of things taken up by faith Secondly there is veritas juxta rationem a verity which is agreeable to reason this is of things taken up by reason Thirdly there is veritas infra rationem a verity which is under reason and this is of things taken up by sense Fourthly veritas contra rationem non datur there is no verity contrary to reason It is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason In Jsrael there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferiour judicatorie consisting of three and these judged of goods and matters of least moment that which was truely concluded in the highest judicatorie was not false in the inferiour and although they could not judge of a false Prophet is the great Synedrion did yet they held it not false in the lowest judicatorie when the great Synedrion concluded such a one to be a false Prophet Quest 2 Whether is reason or religion Philosophy or Divinity to be preferred Answ Divinity and Religion are to be preferred before the other two else we should doe as Demonides a Schoolmaster in Athens did who having crooked feete had his shooes stolen from him which were made according to his feet whereupon he wisht that the feete of those who had stolen his shooes might become like unto the shooes which they had stolne This was a foolish wish to desire the straight foot to bee made fit for the crooked shooe whereas the shooe should be made fit to the straight foot Philosophy and natural reason is but a crooked shooe and therefore to conforme Divinity thereunto were to conforme the straight foot to the crooked shooe Divinitie must be the square to correct that which is not straight Who forme or frame a modell of Religion Quest 3 by the mould of humane reason The Church of Rome Answ if we will take a view of the severall points professed in Popery wee may easily perceive whence they have taken the patterne of them not from Moses on the Mount but frō scholastick speculations as for example First because the Mathematickes consider lines figures circles points abstracted from bodies therefore they gather that accidents may be in the Sacraments without the subject Secondly because Morall Philosophy establisheth neither punishment nor reward unlesse the free-will of man goe before hence they inferre that there is free-will in man Againe because morall Philosophy knoweth no vertues but inherent habits and vertues therefore it is that they set themselves against the imputed righteousnesse of Christ The morall Philosopher calles vice a voluntary evill therefore they inferre that concupiscence is not sinne because it is not altogether voluntary Thirdly from the Politicks in policie the best sort of governement is Monarchicall
therefore the Popes governement must be Monarchicall Againe in Princes courts men use Mediators to goe to their Prince therfore they conclude that we must use the intercession of the saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that the body of man should have dyed naturally as it doth now though he had not fallen if supernaturall righteousnesse had not kept backe corruption thus making God as well the author of death as of nature considering man onely according to the principles of nature and not according to this first creation Againe Physick teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fifthly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a mere privation Sixthly I might shew how from the Platonickes they have borrowed their apparition of spirits how from the Poets fables they have taken their Purgatorie and how from the incantations of the Gentiles they have borrowed their exorcismes but I inlarge it no further May we not oppose Reason to Religion Quest 4 No Answ because this were to goe about to confute God from his owne rules But Preachers teach that reason and humane wisedom are opposite unto God religion yea Object 1 Saint Paul himselfe affirmes the same Romans 8.6 7 8. Answ This is meant of the corrupt and blinde wisedome of man and not of right reason for it is one thing to be Contra rationem against reason for no such thing is true in Religion Supra rationem above reasons reach thus wee doubt of the magnitude of the Sunne and wee are altogether unable to conceive fully or comprehend God and things which are infinite because we are blind Object 2 But reason it selfe seemes in some things to be opposite Answ 1 First Reason is either Humane when wee reduce or bring back God unto a humane order not acknowledging him to be eternall infinite and the great Creator of all the world this indeede is opposite unto God Divine when wee know how to distinguish betweene God and man both in his power and equitie Answ 2 Secondly particularly there are two sorts of Oppositions viz. Possibilitatis Aequitatis First Possibilitatis whether such a thing bee possible unto God or not To this Christ answers unto God nothing is impossible Indeede ordinarily two things are said to be impossible unto God namely I. To sinne this argues infirmitly and impotency and therefore cannot have place in God II. To be contrary unto himselfe for this argues mutabilitie and variation But in these we must not say God cannot but God will not the thing is the same but the phrase is more remote from blasphemy In this first opposition of Possibility there are two quaeres namely First An sit whether any thing be impossible unto God here with Christ above wee must answer negatively Nothing is impossible unto God Secondly Quomodo sit How such a thing may be here often reason is foolish and not able to give an answer and that sometimes in humane things sometimes in Divine I. In humane things reason often is not able to give a reason as why an Amulet hung about the necke should preserve from poyson or enchantment or bewitching why a bone-ring should preserve from the cramp how five thousand could bee fed with five loaves and twelve baskets full left Many men admire how the earth can hang in the aire how the Eclipses can be foretold how the motions of the heavens can be discerned or understood how men can goe with their feet against ours This is a thing so hardly to be beleeved that Virgilius the Bishop was degraded and expelled his Bishopricke by Boniface Pope Gregory the seconds legate w Aventinus Thus reason is blind and foolish in humane things II. In Divine things reason is much more to seeke beeing therein in many things altogether ignorant Multa in religione fide credenda non demonstratione rationeve probanda There are many things in religion which cannot bee demonstrated or proved by reason but are onely to be beleeved by faith as God to bee eternall a parte ante a parte post without all beginning without all end and for the torments of hell to be eternall that is without end although they had a beginning how can reason demonstrate the blessed Trinity in Unity ever to bee worshipped when wee begin to consider of these things we must cry out O al titudinem O the depth of the riches both of the wisedome and of the knowledge of God how unsearchable are his judgements and his waies past finding out Rom. 11.33 Secondly Aequitatis flesh and blood doth here frequently reason against God demanding how he can equally and justly doe such or such things and th s troubles us most because we doe not consider God as the Creator of al things but as our companion wee equall him with our selves and then try him by that rule God in derision said Man is become like one of us and Man in his reasonings and disputes concerning God makes him like Man As for example I. What reason can there be for eternall punishment for a temporall fault how can God punish a man justly with eternall and perpetuall torments for momentary offences I answer reason it selfe doth confirme the equitie of the thing for First sinne is eternall voluntate in desire and will a wicked man would sinne for ever if hee did upon earth live for ever and therefore it is just with God for ever to punish him Secondly sinne is eternall iniquitate that is out of measure sinfull and of an infinite merit because committed against an infinite and eternall God and therefore is justly eternally punished Thirdly reason will say that there is no reason to deny that unto God which we allow to men or to think that unjust or unequall in God which in men we hold most just now man for offences committed against man punisheth eternally for sometimes he taketh away his eares sometimes cutteth of his hand sometimes taketh away his life which are justly called eternall punishments because they can never bee restored the whole world cannot give unto a dead man life or unto a mutilated man limbs II. What reason is there that God should condemne us for Adams fault Reason here answers that for treason against the King the Father is beheaded the children disinherited Why then should wee pleade against God our Father Adam committed high treason against him yea the covenant was made with all men in Adam and therefore justly may the Lord reject us wee sinning against him in our fathers loynes yea we have the seede of all
rely upon God for future Quest 4 blessings after the receit of former mercies First because the Lord gives nothing casually Answ 1 but upon most wise counsell and mature deliberation Secondly because God is never weary of doing Answ 2 good unto those who serve him Doth our Saviour forbid all carefulnesse for Quest 5 temporall things Answ There is a two-fold care viz. First a godly moderate care which is injoyned us by Commandement Read Prov. 6.6 and 2 Cor. 12.14 and 1 Tim. 5.8 The practise of which care stands in these two things namely First a diligent walking in our calling dealing uprightly with all men onely minding honest and necessary things Secondly a committing of the sucesse and issue of all our labours and endeavours to God As Genesis 22.8 Exodus 14.13 Secondly a distrustfull carking care whereby men trouble themselves about the issue of their labours and when they have done their indeavours dare not rest therewith but vexe themselves about the successe not relying on Gods providence for the blessing but onely on the meanes Now the effects of this care are three namely First it oppresseth the heart making it exceeding heavy and pensive for feare of want for this care dares not trust God but is in feare continually untill he see the successe Secondly it draweth men to use unlawfull meanes as lying fraud false weights and measures c. Thirdly it makes men weary of Gods worship it distracteth the minde in prayer and hearing of the word and suffers it not to bring forth fruit Luke 8.14 for when the mind is wholly set upon the world there is no respect to the matters of God VERS 26. Behold the foules of the aire for they sowe not neither doe they reape nor gather into barnes Vers 26 yet your heavenly Father feedeth them Are ye not much better then they Sect. 1 § 1. Behold the foules of the ayre Christ here sends us to the creatures that from them we may learne the goodnesse of the Creator Obser Or to teach us that we may and ought to read God in the booke of the creatures God is read we say usually in three bookes viz. I. In Christ II. In the word III. In the world The Psalmist observes onely two bookes namely Heaven and the Word Psal 19.1 c. Promisit Deus naturam submissurus prophetiam g Tertul. de resurre caru The world is a booke wherein we may read God in which booke are three leaves the Heaven the Earth the Sea and there are as many letters and histories in those leaves as there are stars in the heaven creatures in the earth fishes in the sea Clem. Alexand. Sphinx pag. 37. all which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod. 8.17 Schoolmasters which will teach us gratis without any salarie Quest 1 What must we reade in the creatures Answ There is nothing which will not shew either God or our selves or both unto us and therefore wee should passe by nothing slightly but meditate seriously of all things that occurre Quest 2 Wherein may we see or read God Answ 1 First we may read the providence of God in these things namely I. When we see so many flockes of Ravens and birds who neither sowe nor reape nor have store-houses nor barne and yet are fed Luke 12.24 II. When wee heare the young Ravens crying Psal 147.9 because they call unto God Iob 39.3 for food and hee feedeth them III. When the Hen gathers her chickins under her wings God offring thus to doe with us if we will but obey him Mat. 23.37 IV. When we see the beautifull Lillyes vers 28. V. When we have showres in season that is the former and latter raine Ier. 5.24 Answ 2 Secondly we may read the protection of God when we see Sparrowes multiply so fast because I. Their lives are but short they cōtinue but two years ordinarily Barthol II. They have many enemies as First the Kite nd almost all sorts of Hawkes Secondly Cats and Weasels Thirdly Men which are the worst enemies of all For first they build in houses and barnes Secondly flie by flocks so many fall together into the net And yet for all this they increase extreamely Thus it was with the Martyrs in the Primitive Church the more they were persecuted the more religion flourished and increased Answ 3 Thirdly we may read the mercy of God in the lambe who is dumbe before the shearer Christ being thus for our sakes Esa 53.7 Acts 8.32 Answ 4 Fourthly we may read his power in Behemoth and Leviathan Iob. 40. And the Lyons who seek their prey from the Lord Psalme 104.22 Quest 3 In what creatures or things may wee read our selves Answ 1 First we may read what we ought to be from these creatures viz. I. From the Ante we may learne to be industrious and providently carefull Prov. 6.6 II. From the Doves we may learne to be simple harmelesse and innocent Mat. 10.16 III. From the Lambs we may learne to be meek gentle and patient Mat. 10.16 Ioh. 21.16 Secondly wee may read what we are from Answ 2 these things namely I. From our shadow we learne that our lives are short Iob 8 9. II. From the Oxe at the stall we may learne our unthankefulnesse Esa 1.3 III. From the Oxe going to the slaughter we may learne our folly in sinne Prov. 7.22 the end whereof is destruction although we follow it merrily Dum ruit ad caedem simplex lascivit ut agnus Thirdly we may read the danger we are in by Answ 3 reason of temptation in these things to wit I. In the sweetnesse of hony because sin seeems so unto our tast although it bee bitter in the belly Prov. 5.3 II. By fire in the bosome which burnes him that carrieth it Prov. 6.27 so he who harboureth temptation in his heart at length is scorched with the flame of sinne III. By birds escaped from the snare of the fouler Prov. 6 5. because if they had not escaped they had dyed so except we escape from the snares of the Divell we perish 2 Tim. 2.26 § 2. Behold the foules of the aire c. Sect. 2 What creatures doth Christ send us unto to Quest 1 learne of and to reade God in First not unto Lyons or beasts of prey but birds Answ 1 Secondly not unto houshold foules which are Answ 2 fed by the family but unto birds which live of themselves Why of all birds doth Christ send us to the Quest 2 Ravens Luke 12.24 First because of all other birds almost they are Answ 1 the most hated Gualt s Or Secondly because the old ones never feede the Answ 2 young untill some blacke feathers appeare upon them Barthol 12.11 ex Isidor And therefore all the meane time they are fed by the dew of heaven Barth ex August or with wormes and maggots which are bread in the nest as Sphynx 85. Or Thirdly because by their old ones they are Answ 3 quickly expelled and
worke hard These shew that I. They have no care or desire by their labours to helpe others II. That they have no care to provide for their children for the time to come III. That they have no care of themselves but in health not providently laying up some thing for themselves against age and sicknesse comes which both the heathens will doe and Christians should doe Fourthly they are faulty who wholly spend their lives in pleasure gaming playing hunting hawking and the like These should seriously consider these things namely I. Cui bone For what end were they borne what benefit or profit hath either the World or the Church or the Common wealth by them II. What right or reason they have to partake the labours of others when none are made partakers of theirs III. What a shame it is that King Nobles Judges Counsellors and Magistrates should labour yea often wake for the good of the state when inferior persons sleepe and yet they spend their daies wholy in voluptuousnesse and delight IV. Certainely such a one is not a member either of Church or Common-wealth but onely an excrement as the haire or nailes are One member cannot say of another I have no neede of thee the body cannot say of any member I need thee not k 1 Cor. 12.21 22. But both Church and common-wealth may say of such an Epicure wee have no neede no use of thee neither shall find any want or misse of thee Fifthly those who neglect their callings Answer 3 under a pretence of religion Here I may distinguish betweene two sorts of people namely I. There are some that remit their callings sometimes on the weeke dayes that they may heare the word of God and against these the Atheists of the world storme but these indeede are like Mary who chose the better part Luke the tenth chapter and the fortie two and like those in the Gospel who will sell all they have to purchase the preaching of the word Matthew the thirteenth chapter and the 44 46. verses But Omne nimium vertitur in vitium This may bee done too much I meane that on the weeke dayes a man may neglect his calling too much by going to Church but there are vel duo vel nemo but very few who doe it and those few are to bee rancked with the second sort which follow II. There are some who remitt and neglect all industrie in their callings under a shew of confidence and dependance upon God But religion makes none sluggish or idle neither teacheth any such thing And therefore all such are worthily to be reproved Section 1 § 1. Iudge not Verse 1 Verse 1. Judge not that you be not judged Question 1 What was the occasion of these words Answer Christ in the last verse of the foregoing Chapter had forbidden care for the morrow now a man may reserve provide and lay up something for the morrow either with a simple or double mind either well and warrantably or wickedly and unwarrantably that is either out of a provident or distrustfull care and therefore our Saviour saith judge not though thou shouldest see a man lay up something for the morrow because it may be done religiously m August sup What is the meaning of this prohibition Iudge Question 2 not Answer 1 First some understand them of Judging the Lord Hilar. we must not judge not censure the Lord for any thing he doth but confesse that he is just in all his judgements and righteous in all his wayes Secondly some understand this of doubting Answer 2 actions where it is uncertaine quo animo with what mind and intent the thing was done Aug. sup Chry. sup there wee must judge the best for Some workes are Manifest as S. Paul saith some men sins are open before hand going before to iudgement n 1 Tim. 5.24 here we may judge the tree by his fruits Ver. 2 Doubtfull here we must judge nothing before the time that is untill it be made manifest 1 Cor. 4.5 Answer 3 Thirdly some understand this of remitting of is juries that is not of sinnes committed against God but against our selves because S. Luke seemes so to expound them Judge not and yee shall not be judged condemne not and yee shall not bee condemned forgive and yee shall be forgiven o Luke 6.37 Chrys imper Answer 4 Fourthly some understand them of too strict judgement towards others Calvin s because our Saviour seemes to speake them unto the Jewes whom he blames for this thing Math. 23.4.23.24 and 12.2 and 15.2 and Luke 19.7 Chrysost s Answer 5 Fifthly some expound these words of judgeing out betters that is those who excell us in life either In life Pleni peccatis alios de levissimis judicant p Chrysost s Some will judge others for small matters when themselves abound in great this wee must not doe neither judge those whose lives are more unblameable then our owne In calling cum Discipuli judicant de Doctoribus q Chrys s It is not for Schollers to judge their Masters nor Inferiours to judge superiours he that Judgeth them is God 1 Cor. 4.4 Answer 6 Sixthly I conclude this question thus Judgement is either Publike this is not here taxed Private wherein are two things First the right use which is not blamed 2. the abuse which is forbidden in this place and is entituled rash iudgement Hence then we see that there is a lawfull judgement which is not forbidden g and there is a judgement forbidden as unlawfull How diverse or manifold is the lawfull iudgement Quest 3 It is either Publike Answer h or private i First there is a lawfull publike judgement which i◠threefold to wit I. Politicall which belongs unto the Magistrates and that two manner of wayes namely First in civill affaires Reade Psalme 72.1 and Esa 32.1 and Rom. 13.1 and 1 Peter 2.13 and there wee shall see this Judgement allowed of Secondly in Ecclesiasticall affaires thus Moses Iosias and Hezekias judged even of things belonging unto religion wherefore S. Paul would have prayers to be made for all that are in authority that we under them might lead a quiet and peaceable life in all godlinesse and and honesty 1. Tim. 2.2 II. Ecclesiasticall which belongs unto those to whom the Keyes are given which Keyes are two to wit First of preaching here it is lawfull for the Ministers of the word to judge sinnes and sinners as is evidently seene in these places Esa 581. John 16.8 and 1 Tim. 5.20 and 2 Tim. 4.2 Yea we have presidents for it as well as precepts and that in the Apostles Acts 2.23 and 3.13.14 and 1 Cor. 6.10 and 5.2 Secondly of Excommunication whereof wee read 1 Cor. 5.5 Mat. 18.17 and 1 Tim. 1.20 III. Economicall thus servants children schollers and the like may be blamed and judged Secondly there is a lawfull judgement which is private and this is threefold namely I. Of knowledge whereby we judge
2 Tim. 1.9 It was not given Contra justum Answer for the Apostle there speakes of the threatnings curses and comminations of the Law which were not denounced against the righteous But charity and love sufficeth without works Object 3 And therefore they are needlesse Certainely it is most true that love sufficeth for it is the fulfilling of the Law Rom. 13.10 But First Answer not fained love which consists in words only but that which is in deed and in truth 1. Iohn 3.18 Secondly not a pretended love unto Christ in his owne person but a love extended also unto his members Matth. 25.45 Thirdly we cannot love Christ except we obey him If you love me saith Christ keepe my Commandements Iohn 14.15 where we see that according to our Saviour himselfe there can be no true love of him without obedience to the Commandements of God Quest 3 Is this the whole scope of the Law to doe to others as we would they should doe unto us that our Saviour here saith This is the Law and the Prophets Answer CHRIST reprehends the Pharises that hee may reduce them the better from their superstition For first they placed the marrow of the Law in ceremonies as in their Phylacteries and the observation of the Traditions of the Elders and the like (h) Mat. 23.5.23 15.2.9 Luke 16.14 Secondly in the meane time they neglected judgement and the workes of the Law Math. 23.1.23 Thirdly hence the Prophets call them from Ceremonies Esay 1.11 and 58.1.2 Amos 5.22 Deut. 10.16 and 30.6 And this is the scope of Christ to withdraw them from outward things to the inward marrow of the Law as Mathew 9.13 Joel 2.13 Mich. 6.6 c. Observ 2 Our Saviour teaching us hereby That the works of charity are the most true scope of the Law and Prophets Romans 13.8 c. God is love 1 John 4.10 and the Law is the Image of God Therefore the scope and end thereof must needs be love Quest 4 Doth the Law enjoyne nothing else but love doth it not require in us faith The just saith Habakkuk shall be saved by his faith yea doth it not exact holinesse righteousnesse and sobrietie Titus 2.11 Answer 1 First the doctrine of faith doth not properly teach what we must doe but what we must expect Now the proper subject of the Law is obedience Answer 2 Secondly obedience indeed doth include these three Faith Hope and Love but the Scripture usually doth insist principally upon Love unto our neighbours because therein wee most commonly faile and in the other are hypocritically false Men faine to have much faith in Christ and strong and sure hope of salvation and yet in the meane time be unjust unto men And therefore both the Master and the Disciple reciting the Law recite onely the second Table Matth. 19.19 Rom. 13.9 Quest 5 If the whole Law and Prophets consist in this short precept Thou shalt doe unto others as thou wouldst have them to doe unto thee then what need so many bookes and Prophets and Epistles and Sermons as there are Answer Certainely the Prophets and Sermons of the Preachers speake nothing against this rule yea this might suffice for the directing of us in our duty towards men if wee were not too perverse But because wee neither will understand neither be subject it is therefore necessary that we should be exhorted unto three things namely First Ad judicandum wee will not confesse what is just And therefore it is fit that we should be exhorted to judge betweene man and man thing and thing and that with equity and reason yea according to some prescript rules Secondly Ad obligandum generall words will not bind rebels and therefore many particular Lawes are added whereof there were no need if we would be but subject to this precept Wee see the Lord gives a particular charge concerning lending Deut. 15.2 and giving verse 7. and almes verse 9. c. and the like because our understanding is so blind our wills so perverse and our nature so corrupt that we will not be instructed with generall rules Thirdly Ad commone faciendum wee are very forgetfull and therefore we stand in need of many Lawes and rules and instructions and exhortations and all little enough Whether is honesty and upright dealing betwixt Quest 6 man and man praised and commended by God Honesty is greatly esteemed by God Answer Here observe that some attribute too much to honesty some derogate too much from it but the proper place thereof I conceive to be this First Honesty is in it selfe a good thing and commanded to all men Whatsoever things are good whatsoever things are honest c. labour after Philip. 4.8 Secondly Honesty is necessary not onely in respect of men Rom. 12.17 Provide things honest in the sight of all men but also in respect of God because he hates all sinnes Thirdly Honesty is acceptable and gratefull unto God yea Fourthly shall be crowned with a reward if it be true and rightly performed that is if accompanied with Religion in the life and proceeding from a sanctified heart Who are blame-worthy here Quest 7 Those who defining the workes of Religion Answer neglect honesty and integrity amongst men thus erre in their definition and thwart the truth here taught by our Saviour That the workes of love towards our brethren are the true scope and end of the Law and Prophets First the Pharisees were here faulty who placed the observation of the Law in ceremonies as was shewed before quest 3. Thirdly Hypocrites are here guilty also who place Religion in the observation of the first Table who will fast and pray publikely and performe some workes of outward holinesse Indeed these are to be done but those are not to be left undone Mat. 23.23 Wherein doth the Law of God excell humane Quest 8 Lawes The Law of God doth establish the affirmative part of the precept as well as the negative Answer and herein excelleth the best Lawes of men For humane Lawes onely forbid evill things but many good things are not therein commanded as for example There are Lawes established against murther and theft a man must not kill his brothers person nor steale his brothers substance for if so he shall be punished But men are not commanded by the Lawes of men First to visite the sicke who by reason of his affliction stands in need of solace Or Secondly to lend to the poore and those who want that so their necessities may be relieved Or Thirdly to feed the poore when he is hungry or give him drinke when hee is a thirst Or Fourthly to reduce the wandring traveller into the right way Or Fiftly to pardon and forgive those who injure and wrong us Or Sixtly to give counsell to the ignorant or comfort to the comfortlesse These things the Law of man doth not oblige all men unto But the Law of God commandâ— them all and that unto all Whatsoever thou wouldest that another should doe
St. John saith To as many as received Christ God gave power to be called his children that is to as many as beleeved in his Name John 1.12 and againe God sent Christ into the world that as many as beleeved in him might be saved John 3.16 2. To waâ—ke in faith is to fructifie in love for faith workes by love Galath 5.6 3. To walke therefore in this strait way is to beleeve in Christ and to adhere unto him as that we oblige our selves in all things to observe and obey his will in holinesse and uprightnesse (k) Luke 1.75 Quest 3 Why is this way of piety strait and narrow Answer 1 First because it doth not permit men to walke after their owne hearts lusts but confines them to the word of God as a rule for them to walke by and by which they may be taught how to refraine from every evill way and to mortifie and crucifie every corrupt carnall lust Now this is durus sermo a hard saying to flesh and blood and therefore this way is truly in this regard called strait Answer 2 Secondly because when a man might by following the evill example and wicked customes of the world attaine unto honour and riches and pleasure he is gainsayd and prohibited by the word and not permitted to use those things which he possesseth as he list himselfe but according to the direction and prescription of the word of God Men naturally and commonly thinke that what they possesse is their owne and that they may doe what they will with it And therefore this is a hard saying that men must be carefull how they use what they have according to the prescription of God and in this regard also this way is strait Answer 3 Thirdly this way is called strait because there are but few who walke therein and those few seeme to be very miserable 1 Corinth 15.19 Answer 4 Fourthly the world contemnes derides hates and persecutes those who walke in the way and therefore it is called strait Quest 4 How is this way of piety strait and narrow Answer 1 First some say because Christ onely is this way Many men have many wayes unto heaven to wit some by philosophicall goodnesse some by voluntary religion and will worship some by the workes of the Law but we have but one way onely and that is Christ Indeed Christ is the onely way but yet he is not via stricta sed via lata not a strait way but a broad For the true understanding of this marke these particulars 1. Christ is a broad way in respect of his omnipotency and power For all power was giuen unto him both in heaven and in earth Math. 28.18 And therefore being of unlimitted power hee can doe what he will and save whom he will 2. Christ opened the Kingdome of heaven to all beleevers (l) Cantic Ambros Te Deum and therefore in this regard also hee is a broad way 3. Christ fulfilled the whole Law for us and tooke all the stumbling blockes out of the way yea hee was made sinne for us that so in him our sinnes might be done away And therefore in this respect also Christ may be called a broad way 4. In respect of the condition Christ may indeed truely be called a strait way for hell receives all sinners and uncleane persons whatsoever both those who swell with pride and those who are infected with the leprosie of impurity but Christ onely receives those who are naked and stripped from all trust and confidence in their own workes and truly depressed with humility and godly sorrow of heart and who are also pure in life Act. 10.14 And in this respect Christ is a straitway because he exacts strict obedience at our hands Secondly this way of piety which leades unto Answer 2 felicity is called strait in a double regard to wit 1. In regard of the obscurity thereof because it is hard to find F. 2. In regard of the difficulty thereof because it is hard to walke in when once it is found G. First the way unto heaven is strait Respectu obscuritatis in regard of the obscurity thereof because Observ 1 it is so hard to find out that few can find it As if our Saviour would say the way to life eternall is unknowne to the naturall man and so obscure that by nature he can never find it out 1 Corinth 2.14 How doth it appeare that this way unto heaven Quest 5 is not obvious and conspicuous unto flesh and blood First it is evident by the guides and conducts Answer 1 that leade thither For the better taking up of this answer observe that God gave to the Israelites when they were to travell through the wildernesse to Canaan three guides namely Moses Aaron and Miriam 1. Miriam was the meanest of the three for she was a woman of the infirmer sexe and shee murmuring against Moses was stricken with leprosie 2. Aaron was the second guide but in some things he proved a blind guide to them for he set up a golden Calfe before them 3. Moses was the third and best guide but hee could not bring them to Canaan for it was Joshua who brought them to their rest Thus there are three guides which direct men in this world namely First corrupt nature or Natura non suscitata that is nature not wakened or stirred up by learning this guide is but like unto Miriam and oftentimes it murmureth against Moses the Law of God Secondly Ratio suscitata reason wakened and stirred up and somewhat refined by learning and humane sciences yet this is but a blind guide and oftentimes it murmureth and repineth against Moses as well as leprous Miriam Thirdly the Law of God which sheweth us the way to Canaan and our eternall rest but it is impossible that the Law should save us for that is the worke of our spirituall and heavenly Ioshua Romans 8.3 Secondly it is evident and apparent by the wayes which leade unto life Here observe That the wayes which leade unto life are these namely First the Knowledge of the word and law and testaments of God for they are conjoyned Isa 8.16.20 and 51.47 But naturall men are ignorant of the Law of God and the way of the Lord they have not knowne Answer 2 Secondly to receive and embrace the word of God John 5.24.39 and 2 Timoth. 1.10 and 3.16 but wicked and naturall men contemne and despise it Answer 3 Thirdly the knowledge of God This is life eternall to know thee John 17.3 that is the true knowledge of the true God is the way unto life but naturally men are ignorant of the true God Answer 4 Fourthly the love of God and godlinesse none can bee saved who doe not love God and religion and therefore meere naturall men cannot come thither because they are enemies to God religion goodnesse and reprobate unto every good worke Rom. 8.6.7.8 Experience showes most plainly how averse nature is unto religioÌ„ God even
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
the greatest horrour of conscience that can bee in a man on earth comes farre short of that which the damned feele in hell 3. To this beginning and progresse adde eternitie that it is not for a thousand yeares as Origen thought but for ever In other molestations or afflictions there are sometimes some mutations or mitigations or cessations or at least death puts a period to them yea in the greatest temporall evils a man may appease the wrath of God But in hell a man though ever dying yet never dyes and though with teares of blood he aske pardon mercy and reconciliation yet he shall never obtaine it Hebr. 12 17. X Thirdly there is Poena damni X the punishment of losse and this is by much the greatest If a man should suffer the torments of a thousand hels yet it were nothing to this Chrysost S. There is no voyce in hell so irkesome to the eare or so dolefull to the heart as this J know yee not depart from me Matth. 25.12.41 For 1. If God were present hee would love and comfort in the most grievous torments hell would bee no hell if God were there the fire could not scortch us if God were in the fire Daniel 3. 2. But God being angry with wicked men doth absent himselfe from them and thereby deprives them of all hope of helpe comfort succour reliefe or mercy Verse 21. Verse 21 Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven § 1. Not every one that saith unto mee Lord Sect. 1 Lord. What is the meaning of these words Question 1 First this may be understood of profession Not Answer 1 every one that saith Lord that is that professeth God to bee his God Now there are two sorts of Professors in the Church of God which shall never be saved namely 1. Grosse hypocrites which professe Christ with their mouth and yet in heart and life renounce him of this sort is First the common Atheist who onely for feare of the Magistrates lawes professeth Religion And Secondly the Epicure that is such an one as beares Christs Name for the fashion sake and yet his belly and his pleasure is his God And Thirdly the worldling who spends the strength of body and minde and all hee hath on the world for earthly things Now none of these three sorts thus living and dying can be saved 2. There are another sort who are more close hypocrites who professe the name of Christ in truth and have in them some good gifts of God by reason whereof both before men and in their owne conceit they are reputed members of the Church and yet are but hypocrites which shall not enter into the Kingdome of heaven Secondly this may bee properly understood of Answer 2 prayer where we see that Christ neither denies all nor condemnes the worke but onely saith Not every one c. As if hee would say It is a good duetie to pray unto God but there are some who doe it not well it is a good beginning but many doe not proceede And therefore the action is to bee established but the evill performers thereof are to bee blamed Two things here are then to be considered of to wit 1. That prayer unto God is in it selfe a good worke A. 2. That the prayers of many are not accepted of God B. A First The invocating of God and Christ is an acceptable action of religion where it is truely and religiously performed Reade to this purpose these places Psalme 50.15 Rom. 10.13 Psalme 116.13 Ioel. 2.32 Acts 2.21 Quest 2 How doth it appeare that prayer is a Religious action or an acceptable duetie Answer 1 First because it is a signe of Religion of the Church and of the faithfull some saith David trust in chariots but wee will remember the name of the Lord our God Psalme 20.8 that is we will trust in him and by prayer implore his helpe Thus Saint Paul exhorts Timothie to follow righteousnesse faith and love with them that call on the Lord out of a pure heart (h) 2 Tim. 2.22 Answer 2 Secondly prayer is a remedy against evils and a principall help in the time of trouble 2 Sam. 22.7 Psalm 107.6.15 Prov. 18.10 Psalme 34.6 Quest 3 Who are here worthy of blame Answer 1 First those who neglect this Religious and acceptable worke of prayer Paul would have all men to pray and all men to bee prayed for 1 Tim. 2.1.8 And indeed they are unworthy of mercy who will not begge it Answer 2 Secondly those who in praying doe not call upon God religiously but use much babbling and many vaine and idle repetitions Thirdly those who rashly approach unto God intruding themselves into his presence without due and fitting preparation Quest 4 How may we be assured that our prayers as a religious good worke shall be accepted of God Answer 1 First let us labour to be assured of Gods love towards us for if he love us hee will heare us Read Psal 3.3.5 and 5.2 and 18.2.3 and 63.1 Answer 2 Secondly let us labour to be acquainted with our God no stranger dare approach into the Kings presence but his houshold servants ordinarily without checke or controlement let us be frequent in holy meditation which is a Soliloquie with God and then we may be assured that he will heare us when by prayer we speake unto him Answer 3 Thirdly let us learne the true manner of prayer Here observe that it doth not consist in voyce but in heart wherein foure things are required namely 1. Understanding we must pray with our understanding 1 Corinth 14. that is we must not onely know what wee say but we must knowingly offer up our prayers unto God or as Saint Paul saith make our requests and desires knowne unto him Philip. 4.5.6 2. The Spirit we must pray with the Spirit that is fervently and powerfully Rom. 12.11 and 1 Peter 3.21 3. Faith wee must pray in faith James 1.6 and then wee shall obtaine any thing at Gods hands 4. Purity wee must labour to hate sinne and to serve the Lord and then the Lord will heare our prayers 1 Tim. 2.8 B. Secondly many pray unto God whose prayers are not acceptable or there are prayers which are unprofitable many shall crie Lord Lord which never shall be saved saith our Saviour here and the Holy-Ghost in divers others places as Jerem. 7.4 c. Proverb 1.24 Psal 18.42 Jer. 11.11 Ezech. 8.18 Mich. 3.4 Why are the prayers of many unprofitable Quest 5 First because many will not heare God when he Answer 1 cals to them in his word therefore hee will not heare them when they call unto him by prayer Proverbs 1.24 c. Secondly many pray and are not heard because Answer 2 they seeke not unto the Lord in time Esay 55.6 If we desire to be heard we must take the Lords time and call upon him in
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
instruments of God for the gathering together of men unto the faith And therefore our Saviour here commandeth us to pray unto the Lord of the harvest § 3. That he would send forth labourers Sect. 3 How manifold is the sending of Ministers Quest 1 It is either First Extraordinary Answ as was frequent in the old Testament when sometimes men sometimes women were suddenly inspired with the Spirit of Prophesie Secondly Ordinary and this is two fold viz. I. An internall vocation and call from God and this hath in it these two things namely First God excites and stirâ— up such to have compassion upon the Church and Children of God and to desire that they were able to serve God in this great work of gathering in his harvest Secondly then God makes them able Ministers not of the Letter but of the Spirit 2 Corinth 3.6 II. An externall calling from men appointed for this end For the gatherers of this harvest must be both missi and permissi sent by God and allowed by men By the name of Labourers which our Saviour here gives to Ministers we may observe That the Ministers of the word are ordained unto labour Observ How doth it appear that the calling of a Minister Quest 2 requires so much labour and pains First it appears by the names given unto them Answ 1 they are called Fishers Mat. 4.19 Luke 10.2 and coÌ„manded to be painfull faithfull Shepherds Ioh. 21.15 c. Act. 20.28 and 2 Tim. 4.2 5. They are called Souldiers and Planters and Builders and the like 1 Cor. 9. and 3.7 and 16.10 16. and 2 Cor. 6.1 5 c. and 11.23 Philip. 4.3 and 1 Thess 5.12 and 1 Tim. 3.1 and 2 Tim. 4.5 Secondly by the work of the Ministers it appears Answ 2 that their calling requires much labour and pains For their work is to attend unto the Church of Christ which is no small work containing therein these four things namely I. To preach the word publikely Mark 16. 16. and 1 Timothy 5. â—7 and 2 Timothy 4.2 II. To labour by preaching to make thâ—â—â— people perfect men in Christ Jesus 2 Cor. 11.2 Colos 1.28 III. To love their people with their hearts and inwardly to be carefull of them and to pray for them Gal 4.11 IV. To suffer affliction and persecution if need require for the good of their flocks Reade 1 Cor 4.11 c. and 2 Cor. 4.8 c and 11.23 and 2 Tim. 2.3 c. Quest 3 How may a good Minister and painfull labourer be known Answ 1 First a good labourer gains more by his working than he spends upon himself in his diet so a good Minister doth not spend all his labour and study upon his flock but still saves and gains something for himself being himself bettered by his preaching and study Answ 2 Secondly a good labourer spends in a manner the whole day in labour and but a small part of it in eating so a good Minister spends both day and night 1 Thess 2 12. in care labour and study and in comparison of the time therein spent spends but little in refreshing of himself Answ 3 Thirdly a good workman works as painfully when his Master is absent as when he is present so we though absent in body should yet notwithstanding be present in spirit and as carefull privatly to pray for those who are under us as publikely to preach unto them Answ 4 Fourthly a good labourer is a shamed to come into his Masters sight that day that he hath been idle so a faithfull Minister will cry Perdâ—dimus diem and grieve for the mis-spending of any one day wherein he hath not brought some glory to God or good to his Church or benefit or comfort to some of his children Answ 5 Fiftly if a good labourer labour all day and gain nothing then he grieves for his bad successe so the good Ministers of God grieve and mourn when they labour all night and catch nothing Reade Luke 5.5 and Heb. 13.17 Sect. 4 § 4. Into his harvest Observ We may observe hence That the end of a Ministers labour is to gather in Gods harvest Here we must take notice of two things to wit First in every age of the world there is a double labour of Ministers namely first Seâ—d-time then secondly Harvest-time first they must sow then they must reap Rom. 15.20 and 1 Pet. 2.25 Secondly as in America there is a perpetuall harvest there being something ripe every moneth in the year in some part or other of it so is it with the Ministers 〈◊〉 for alwaies so long as the world lasts there will be a perpetuall harvest some still ready to be gathered to the faith and the profession of Religion What are the works which God requires of these labourers Quest God requires of them these divers and severall works viz. First to sow the â—eed that is Answ to preach the Word And Secondly to water it that is to nourish and cherish what begins to take root or to labour daily that the Word may be the more cleer to the understanding of the hearers and that they may grow up and increase in knowledge Ego plantavi hoc est initia pâ—sui quia primus â—ester â—â—â—tor fui Apollos verò â—igavit hoc est bene positam doctrinam illustravit â—â—â—it g Aretius in 1 Cor. 3.6 Thirdly to hedge in the corn that it be not trampled down that is labour to fence them about with Domminations Threatnings and legall fears that thereby they may be kept from sin and to hedge them in with sound Doctrine that the viperous brood of Heretikes may not seduce them Fourthly to labour to ripen the corn that is to strive that they may be the surer fixed and rooted in faith and built up in all holy and spirituall knowledge Ephes 1.18 Fiftly to harrow the field and to break the clots thaâ— is to labour to break and humble the obduâ—â—â—â— and obstinate hearts of hardned sinners by the hammer of the Word Sixtly to gather in the Wheat that is to gather men unto the Communion of the Saints for there is a double gathering of the righteous namely I. By the Ministery of earthly Ministers the Preachers of the Word when they are gathered unto the faith and profession of Religion and the true Church II. By the Ministery of heavenly Ministers the Angels when by them they are gathered into Gods gainer that is the Triumphant Church in heaven Seventhly to cast the Tares into the fire that is to give over unto Satan those who will not repent This we do unwillingly and alwaies but hypothetically because we are commanded to be mercifull and charitable and to hope the best TO THE CHRISTIAN READER CHRISTIAN READER If thou knowest me I know thou standest amazed and no wonder to see the insolencie of this our Age and how truly the Poet prophesied when he said Scribimus indocti doctique poemata passim That with the Cripple
Answ 1 First because they were strangers from God and the Covenant of mercy Ephes 2.12.14 c. and 4.18 Answ 2 Secondly because the Covenant of grace was onely made with Abraham Isaac and Iacob and therefore the Israelites were called the people of the Covenant Psalm 110.2 Esa 2.3 Mich. 4.2 yea hence Christ is called the Minister of the Circumcision Rom. 15.8 c. And the Oracles of God are said to be committed unto them Rom. 3.2 and 9.4 Object But it may here be objected that Gentiles were admitted to the hearing of the word yea and that by the precept of Christ who commanded his Disciples after his resurrection to goe into all the whole world and preach the glad tydings of his passion and Ransome payd for all men m Math. 28.19 and Mark 16 16. Answ 1 First the preaching of Christ belongs of right unto the Jewes whence it is said salvation is of the Iewes Rom. 9.4 And that the Gentiles partake of their spirituall things Rom. 15.27 n 1 Cor. 9.11 Answ 2 Secondly as yet the fulnesse of time was not come that Christ should be manifested unto the Gentiles Galath 4.4 and therefore God as yet suffered them to walke in their own waies o Acts. 14.16 Answ 3 Thirdly the word was not preached nor Christ proclaimed to the Gentiles untill the Jewes were rejected and had rejected the promulgation therof And thence the fall of the Jewes is called the riches of the Gentiles Rom. 9.12.25 Yea hence it is said that it was necessary the Gospel should be first preached unto the Jewes Acts. 13.46 § 2. Into the Cities of the Samaritans enter ye not Sect. 2 Why doth not our Saviour say here as before enter not into the way of the Samaritanes but into Quest 1 the City of the Samaritanes First perhaps it was because the Gentiles being more remote from them they must necessarily Answ 1 undertake a journey for to come unto them And therefore our Saviour saith Goe not into the way that leads unto the Gentiles But the Cities of the Samaritanes were nigh at hand wherfore he saith enter not into them Or Secondly perhaps it was because he could not prohibit them the waies and pathes of the Samaritanes Answ 2 Samaria being situate betwixt Iudea and Galile Iohn 4.4 Gualt s and Ioseph Bel. Iud. 3.2 And therefore our Saviour saith enter not into their Cities and not go not into their wayes for they could not avoid that when they went too and fro betwixt Iudea and Galile Why doth our Saviour speak here in the singular Quest 2 number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee not into the City of the Samaritanes First some thinke that here is Answ 1 Numerus pro numero the singular number for the plurall Secondly Erasmus thinks our Saviour to speak Answ 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say Enter into no one City of theirs at all Thirdly others say and Erasmus doth not Answ 3 gainsay it that our Saviour speaks here of Samaria it selfe Fourthly but there were other Cities besides Answ 4 this which were possessed by the Samaritanes as appears plainly Iohn 4.5 And therfore the meaning plainly is this that the Samaritans must not be taught which Inhabited those places which once belonged unto the ten Tribes Here wee may observe these few short particulars namely First that the ten Tribes were separated from the other two under Ieroboam Secondly that Samaria was built by Omri 1 King 16.24 Thirdly that it was made the head of the ten Tribes Fourthly that it was depopulated and the inhabitants carried into captivity by Hoshea 2 King 17. Fiftly it was destroyed by Hircanus and reedified by Herod and called Sebaste Ioseph 13.18 Sixtly who these Samaritanes were followes by and by Quest 3 Why must not the Samaritanes be taught or preached unto was not the promise made to the twelve Tribes Foure reasons may be given hereof To wit I. Because they were Apostates M. II. Because they were odious to the Israelites N. III. Because they were not Jewes at all O. IV. Because thus the rejection of the Jewes is justified P. M. First M Answer 1. the word must not be preached unto the Samaritans because they had relapsed and fallen from the profession of the true Religion and that I. Under Ieroboam 1 King 12.28 c. and all his successours untill Hoshea And Observ 1 II. Being admonished by the punishment of Lions yet they abstaine not from their Idolatry 2 King 17. Whence we may learne that those who forsake Religion shall be rejected and cast off when the Church had married an harlot Gomer the issue was Lo-ruchama and Lo-ammi Hos 1. The meaning is that when any particular Church shall fall from God unto Idols from the worship of the Everliving God to the service of false Gods and Idolatry that then they shall be no longer the Lords people nor pityed of him or made partakers of mercy by him We see this in Ephraim Hos 13.1 and 14.1 And in the parable of the Vineyard which must be let out unto other Husbandmen The end of all Gods Ordinances is to bring us unto Religion and to make us subject therunto For this end we were separated p Tit. 2.14 elected called q 1 Thes 4.8 and created r Ephes 2.10 And therefore we need not go to search the secret wil and hidden decree of Gods predestination neither must wee too much presse or inforce the words of an externall Covenant but we must examine faithfully whether we have addicted our selves unto Religion or separated our selves from it Quest 4 Who erre here Answ 1 First those that boast of an outward Covenant as the Israelites did in times past and as the Papists do now who bragge of our Saviours words unto S. Peter I have prayed for thee that thy faith should not faile Luke 22. This should remember that the Covenants which God makes with a people or nation are alwaies conditional as is evident Rom. 11.22 yea hee will rather raise up Children to Abraham of stones than have wicked Children Math. 3. For although the promises were made to Israel yet not to Israel according to the flesh as we see by the rejection of Ephraim Hos 13. and Iudah Ezeck 16 And therefore the Church of Rome in stead of boasting of promises which wrestedly are applyed unto them they should examine whether they be not separated from the true Religion namely I. Whether the authority of the word of God with them be whole and sound or corrupted rather by their false expositions and wicked additions of Traditions which they equall with the Scripture and hold as available and sufficient to build an Article of faith upon as the word II. They should enquire if they have not diminished and lessened the merits of Christ as insufficient to save us from punishment without our own humane satisfactions III. They should examine if most palpably they have
sending it unto them And II. They must remember that they are to give an account for the Word which they are made partakers of for God expects fruit from such woe be to those who frustrate his expectation Heb. 6.7 c. And therefore such must examine First If they deride and mocke the Word which is sent unto them Act. 19.9 Or Secondly If they kill and persecute the Preachers of the Word Or Thirdly if they be hardned obstinate and rebellious refusing to heare Rom. 10.20 Or Fourthly if the Word heard be not mixed with faith Heb. 4.2 Or Fiftly if they begin in the Spirit but end in the flesh Gal. 3.3 Certainely heavie is the account which those have to make which shew forth no other fruit of Preaching than these Secondly the Apostles must goe now only to Answ 2 the lost sheepe of the house of Israel that the mouthes of the Jewes might be stopped or that they might have no exception against him saying He sent his Disciples to the Gentiles and Samaritans who were thought by the Jews to be most vile Hier. s Answ 3 Thirdly Christ sends his Apostles to the house of Israel that he might thereby shew that he was not angry although they had despised him Ergo leni phrasi demulcet Oves non spontè errantes sed seductos-perituros c. And hence he calleth them Sheep but not such as wilfully wander but such as are seduced and led aside and ready to perish Answ 4 Fourthly the Apostles were sent to the Israelites that Christ their Master might first exercise them in Iudea as in Palustra that they might afterwards be more fit to indure the lists of all nations Chryst s hom 33. And Answ 5 Fiftly because the Law ought to have this privilege to enjoy the first preaching of the Gospel and hereby the sinne of the Jews was made the more inexcusable in that they were with more diligence instructed who notwithstanding received not the Gospel when as the Gentiles towards whom lesse diligence was used received it Hilar. s Answ 6 Sixtly Christ sends his Apostles to Israel because he was sent to be the Minister of the Circumcision and to fulfill the promises made to the Fathers he therefore at the first held the Gospel within the bounds of the Elect nation intending afterwards when the time should be fit to publish it to all Calv. s Answ 7 Seventhly the moving or efficient cause of this was because Israel was the Nation of the Covenant Acts 3.25 to whom the promises were made Iohn 4.22 Acts 13.26 Rom. 9.4 And as yet the Kingdome of Heaven as Ambrose sings in his Te Deum was not opened to the Gentiles neither was to be opened untill Christ pronounced Consummatum est It is finished for the Gospel was to be published to the Gentiles when the partition wall should be broken downe which yet stood betwixt the Jew and Gentile the breaking downe of which partition was signified when the vail of the Temple was rent asunder at the time of Christs passion Thus this gate of the Kingdome of Heaven was opened unto the Gentiles two manner of wayes namely I. By the Resurrection of Christ Calvin s Ioh. 4.4 Ambros s Mortum resurrexit II. By the obduration of the Jewes Romans 11. And therefore it was necessary saith Saint Paul that the Word of God should first be preached to the Jewes and when they would not receive it then to offer it to the Gentiles Act. 13.46 Quest 3 What if the Jewes should have admitted and received the Word should salvation then have beene denied unto the Gentiles Answer No for if the Jews had been come 〈◊〉 unto Christ they should then have been as leâ—â—n Mat. 13.31 and as a holy lump Rom. 11.16 And would certainly have endeavoured to doe as Christs commands Peter namely being converted to convert their Brethren Luke 22. the Gentiles VERS 7. And as ye go preach saying The kingdome of heaven is at hand § 1. And as ye go Sect. 1 From these words many things are by many collected namely First some collect hence the office of an Evangelist or Preacher of the Gospel to wit to go from place to place and not to remain or abide alwayes in one place as we now do Secondly others denie this and that for these reasons viz. I. Because the Churches are every where now established and therefore it becomes not us like begging Friers to go preaching up and downe II. Because this to go from place to place is the worke and office of an Apostle and not of an ordinary preacher of the Gospel III. Because it is unworthy the office and place of a preacher of the Gospel to go up and downe begging for his meat as the Mendicants do IV. Because Ministers must expect a command or calling sending or at least a permission from that Church wherein they live Thirdly Observ from these words as ye go we may rather collect That the preaching of the word is not to be limited to a few places but to be extended unto all Mark 1.38 This was the fire that Christ came to kindle Luke 12.49 And this was meat and drinke unto him to preach publish and propagate the Gospel Iohn 4.34 What is here required of Ministers Quest To snatch and lay hold upon every occasion Answ of preaching the word every where Whether First our Church should send us to preach and plant the word in some forreigne place of heathenisme as they did Acts 13.3 c. Certainly if Rome had not caused a corrupt Religion to have been preached in India she had deserved praise for sending preachers thither Or Secondly whether the reverend Prelates should allow Sermons upon the weeke-dayes as hath been in divers Shires principally in Yorkshire in the time of that famous Prelate Bishop Mathew at those Churches which have no setled preachers Or Thirdly whether occasion extraordinarily offer it selfe Now in all these cases we must willingly and readily offer our selves to preach and promulgate the Gospel If our Church would send us abroad we must go If our Prelates would permit us to preach to those upon the weeke day who have no preaching upon the Lords day nor unto whom we can then preach in regard of our owne particular charges wee should not be backward but every one in his course helpfull and ready to uphold and further it If we should be intreated when we are provided and not employed either by a Pastour or his people to preach we should not lightly refuse it If any extraordinary occasion should invite us to preach we should not decline but embrace it That is if a Minister should come to a â—â—ll congregation upon the occasion of some Baptizing or Marriage or Buriall or Faire or the like if he were provided and permitted it were Christian-like done to preach For when Christ saw a multitude he began to preach Mat. 5.1 upon which words Musculus observes Quando datur frequens congregatio
therefore ascribe unto a serpent all knowledge and worship it offering bread unto it and kissing it keeping alwaies one for that purpose alive Epiphan haeres 37. Quest 3 Are serpents in all things to be imitated Answ 1 First according to Augustine the serpent hath wisdome in bringing up her young in the making of her hole in the getting of her food in the healing of her wounds in the avoiding of things hurtfull in the foreknowledge of the change of times in the love of her fellowes And in these she is to be imitated Answ 2 Secondly but in the things following she is not to be followed namely I. Her high spirit is to be avoided And II. Her desire of revenge even when she is dying And III. Her flattery stinging when shee imbraceth And IV. Her treacherie And V. Her ingratitude stinging to death him that hath nourished her up And VI. Her poison And VII Her voracity in killing much more then shee can devoure And VIII Her generall hatred against all creatures destroying all that she can match Quest 4 How manifold is wisdome or how many kindes of wisdome are there because our Saviour bids us to be wise as serpents There is a double wisedome namely Answ First evill which is foure-fold namely I. Arrogant wisedome when men will undertake to judge of those hidden and secret mysteries which God hath reserved unto himselfe thinking themselves wise enough to render a reason of all the Lords dealings with men There is II. False craftie and lying wisedome which is diametrally opposite yea an enemy unto Christian simplicity Iohn 1 47. which must bee without fraud or guile There is III. Cruell wisedome Mortui non mordent dead men cannot bite and therefore it is good to kill Irish men never thinke a man slaine outright till his head be off and theeves never thinke themselves safe untill hee be killed whom they have robbed because if he be once murdered he cannot then accuse them whereas if such an one should live he might bring them to the gallowes Our Saviour doth not command us to be strong as Lions and Tygers but to be wise as Serpents and therefore this cruell wisedome is not allowed IV. There is a selfe confident wisedome when men hide their counsels and so craftily conceale their wicked plots that in wardly they boast and rejoyce that they shall prevaile these shall at last bee discovered and God in his appointed time will infatuate their devices Secondly good this is that wisdom which here Christ cōmands and cōmends unto us What is this good wisedome which Quest 5 we must labour for or wherein doth it consist The properties of this good Wisedome are these namely Answ First Mala intelligere to see perceive and understand evils and dangers for men must not be willingly blind but learne to foresee evils to come Secondly Malum non facere mala ignoscere Hier. s to doe evill unto none but to pardon and forgive those who offend and injure us Thirdly Suspicari to suspect evils from evill men especially those who hate us for Christ himselfe wee see would not commit himselfe unto the Iewes u Ioh. 2.24 Fourthly Tacere to keepe our owne counsel for it is lawfull to conceale some truths August A man is not bound by his owne babling to betray himselfe it being the part of a foole to utter all his mind Proverb 29.11 Fiftly Evitare to avoid perill and not to run into the Lyons mouth x 1 Mac. ◠37 It is wisedome saith Hierome s Insidias vitare to avoid the trap gins snares and traines that are laid for us Sixtly Patienter ferre to endure patiently and contentedly the evils which lie upon us Musc s Seventhly Scandalum non dare so to live that we give no offence neither to the Iew nor to the Gentile nor to the Church of God Eightly sincerè profiteri to professe Christ and religion in sincerity not in shew in truth not in hypocrisie § 2. Be simple as Doves Sect. 2 What is meant by these words Quest 1 The meaning is be innocent and harmelesse Answer thinking evill of none neither intending evill or offence unto any in thought word or deed and yet we must be wise as Serpents who have great subtilty in saving and defending themselves from harme that is every one who looks to be saved might labour for so much wisedome as may preserve him from the hurt of false Prophets How many sorts of Simplicity are there and Quest 2 what Simplicity is it which is here enjoyned Simplicity is two-fold namely First evill foolish and contrary to wisdome and is two-fold namely Answ I. Negligent when a man doth not take heed to himselfe and beware First least he should be hurt and harmed by any Or Secondly least he should be deceived by errour Ephes 4.14 Or Thirdly least he should bee seduced unto sinne as Gen. 20.5 and 2 Sam. 15.11 II. Sluggish and idle when a man doth not labour First for knowledge and understanding as Hosea 4.6 Ephesians 5.15 And hence namely from ignorance comes errours and therefore the Papists and some others perswade men to neglect hearing reading studying and the meanes of knowledge because as hee that is altogether ignorant of the true way may be perswaded to take any path and made beleeve by every man hee meets that every false path is the right so those who are ignorant of the divine truth may bee seduced and quickly led aside by any into humane errours Secondly that is called sluggish and idle simplicity when a man doth not labour to strive and wrestle against sinne and his own corruptions Object If it should bee objected that David bids us to commit our wayes unto the Lord and and therefore what need we thus strive Answ I answer it is true we must commit and commend our selves unto God but yet we must fight against sinne and our inbred corruptions and that even unto blood a Hebr. 12.4 Secondly good sincere and an enemie to deceit and fraude And this is that Simplicity which is here commended and commanded Quest 3 What is this good simplicity which we must labour for or wherein doth it consist It consists in these four things viz. Answ First in a single heart Acts 2.46 Hee therfore who desires to have this Dove-like simplicity must not have a heart and a heart but must be sincere and single hearted Secondly in a tender conscience and a feare to sinne or offend God He therefore who desires this Dove-like simplicity must be of a circumcised heart who is sensible of the least sinne and of a cowardly conscience who feares to commit the least evill For this is the best simplicity Reade these places and to this purpose imitate the persons mentioned therein Genes 39.9 and Iob. 1.1 and 2 3 Rom. 16.19 and 1 Corinth 14.20 Phil. 2.13 Thirdly in a single tongue he therefore who desires this dovelike simplicity must avoid all lying and deceitfull speeches and take heed
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
apple by his skinne nor God a good man by his face The Wolfe hath as smooth a skinne as the simple sheepe the sower Elder a fairer barke then the the sweet Iuniper Truth is naked falshood covered An empty vessell hath a lowder sound then a full barrell And therefore the Lord will not doe as man doth looke upon the outward appearance but hee lookes upon the heart 1 Samuel 16.7 and requires not the outward worship without the service of the heart as is evident from his owne mouth For I spake not unto your Fathers nor commanded them in the day that I brought them forth of the Land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying obey my voice and I will bee your God and you shall be my people c. Ierem. 7.22.23 That is God did not first of all or principally command sacrifices for they were instituted for another end then to please God but he chiefly requires obedience And elsewhere hee doth not require profession Esa 1.11.12 that is without practise Proverb 23.26 Mark 7.6 The Nightingall hath a sweet voice but a ranke flesh the Storkes in India have a pleasant cry but a bloody bill and many have a forme of Godlinesse who deny the power therof from which God will turne away his loving countenance 2. Tim. 3.5 How doth it appear that an outward confession Quest 12 of Christ and profession of Religion is insufficient unto salvation It appeares evidently from these five particulars namely First because it is the manner of the hypocrites to wash the outside of the cup and platter and not the inside Answ to whom belongs onely a double woe Mathew 23.25 And therefore the bare outward Profession and performance of Religion and religious exercises will not serve the turne Secondly because the externall profession of Christ and Religion often springs from an evill roote namely I. Sometimes from the love of promotion and preferment thus many in the flourishing age of the Church counterfeit holinesse for preferments sake And II. Sometimes from a feare of punishment And III. Sometimes from the shame of men And IV. Sometimes from the praise of men and estimation of the world Math. 6.1.5.16 V. Sometimes from gaine and filthy lucre Mathew 23.14 Thirdly because God is a Spirit and therfore they that worship him must worship him in Spirit and in truth Ioh. 4.24 that is I. They must worship him with their hearts And II. They must worship him with their whole hearts And III. They must worship him only and no other with their hearts Wherefore the outward worke alone is not sufficient Fourthly because the heart is a great way from the mouth Pacis quidem nomen ubique est res autem nusquam Isidor All men talke of peace but few keep it Ecclesia nomine armamini contra coelesiam dimicatis f Leâ— epist 83. ad Palestinos Many seeme to arme themselves with the name of the Church who yet indeed fight against the Church Diabolus excogitavit novam fraudem ut sub ipsonominis Christiani titulo fallat in cautos g Cypr. de simplicitate Praelatariâ—â—â— The Devill hath bethought him of a new deceit namely under the name of a Christian to delude the ignorant and unwarie And therefore seeing there are so many who draw neare unto God with their mouthes and not with the heart Mathew 15.9 â— bare profession onely will neither serve God nor save us Men naturally would have the outside to be good although the Lineing be but rotten ragges and their cloath to have a fine dye though a course threed The Fowle may have faire feathers and ranke flesh the Fish glistering scales without and yet rotten The Amber-Stone will burne outwardly Freeze inwardly and the barke of the Mirtle Tree which growes in the mountaines in Armenia it as hot as Fire in the taste and as cold as water in the operation Thus the heart lieth a great way distant from the mouth and therefore the mouth is not alwaies the interpreter of the heart but often faints and counterfeits that which the heart thinkes not Wherefore the outward confession of Christ and profession of religion wil not save us Fiftly many relapse and fall finally from their profession as appeares plainly by these places Mathew 13.20 Iohn 6.66 Hebr. 10.25 Now onely they who endure unto the end shall be saved And therefore outward profession will not save us Quest 13 How many sorts of false and outward professours are there Foure to wit Answ First ignorant who are without the knowledge of the grounds and principles of Religion Secondly stupide and blockish who professe ore tenus with their mouth but without sense or life Thirdly unwilling thus Julian the Apostate in spite of his teeth was forced to acknowledge the divine power of Christ Vicisti Galilee and thus also doth Sathan Math. 8.29 Fourthly mixt thus the Samaritanes worshipped God and Idols 2. King 17.27 c. Qu. 14 How may wee know whether we be onely outward professours Answ 1 First negatively wee cannot know it by our outward appearance for that may deceive us Silenus Pictures were without lambs and Doves but within Wolves and Tygres so many inwardly are ravening Wolves who outwardly seem innocent lambes Experience teacheth us that the finest Scabbard hath not ever the bravest blade nor the goodliest Chest the most rich treasure neither is every bird with white Feathers a simple Dove nor every faire Lais a faithfull Lucrece And therfore let us neither measure our selves by our outward appearance nor trust in our externall profession but search our hearts and our iâ—ward man Answ 2 Secondly the notes and markes of outward professours are these namely I. They thinke profession better then practise and to seeme better then to be good indeed The Macedonians thinke the hearbe Beet which looketh yellow in the ground but blacke in the hand better seen then touched So many thinke it better to looke upon Religion then to undertake it and hold the speculation thereof to be preferred before the practise The Camelion draweth nothing into the body but aire and nourisheth nothing in the body but Lungs so many heare and reade onely for Table talke and outward shew but not for true practise And therefore let us examine our selves whether wee thinke it better to seeme good or to be good and whether we take more paines to approve our hearts unto God or our outward man unto the world II. Outward professours are more given to their pleasure and belly then to the service of their God Philip. 3.19 For many walke and yet are the enemies of the Crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things These thus described by the Apostle had been professours and it seemes still were and yet these foure things are predicated of them namely First that they are enemies of the Crosse of Christ And
this more amply by and by II. When men deny God the Sonne and this is that deniall which the Text speakes of Whosoever shall deny me elsewhere the phrase is Whosoever shall be ashamed of me Marke 8.30 Luke 9.26 where this addition is put And of my words but the sense is one and the same for our Saviour speakes not here de causa moveme of the cause which moves men to deny Christ whether hatred ignorance feare or shame but de actu negandi of the deniall it selfe and this our Saviour condemnes this hee threatens and this he opposeth to the confession and profession of his name and word Whence we observe That to deny Christ is a great sinne Observ and doth alienate and estrange Christ from us How is Christ denied Quest 2 Christ is denied many waies or there is a manifold deniall of Christ namely either First internall which is two-fold to wit Answ either I. Direct when in heart a man utterly denieth the truth of the Gospell Or II. Indirect when men doe not beleeve in Christ but place their confidence in others and other things and that both for temporall blessings and spirituall graces Or when men deny the Providence of God Give mee not poverty lest I deny thee Prov. 30.9 Secondly Externall which is two-fold to wit either I. Direct when a man denieth Christ with his mouth and this is twofold to wit either First totall when men deny that there is neither Lord or Christ as the Atheists who impudently and blasphemously affirm that there is no Deity no Trinity Psalme 14.1 Or Secondly partiall and this is two-fold namely either I. When men deny that Christ is not yet come in the flesh as the Jewes do Or II WheÌ„ men deny that Christ is the Messias and true God as the Jews did Act. 3.13 Iohn 9.22 and As the Turks and Anti-christ doe 1 Iohn 2.22 Or II. Indirect and this is two-fold namely either First when men deny Christ in opinion and this is two-fold namely either I. When men hold not the truth of the Gospell in all things and in this sense whosoever doth thinke amisse either of God or Christ or Religion are said to deny them As for example First the Valentinians denied that Christ was incarnate and made true man Secondly the Arrians denied his Deitie or that he was true God Thirdly the Epicures deny the providence of God Fourthly the Saduâ—â—s deny the Resurrection Luk. 20.27 Fiftly Adam denied Gods truth and wisedome Sixtly the Pelâ—gians deny Christ to be our sanctifier contrary to 1 Cor. 1.30 Seventhly the Socinians deny Christ to be our Saviour for they who will not acknowledge him to bee such a Saviour as he is described to be in the word deny him to be a Saviour Eightly those deny Christ who forsake and fall away from the truth once received acknowledged and professed embraceing instead of the truth lyes and instruct of the word humane Traditions and superstitious vanities Or II. When men professe not the truth they know and hold they deny Christ for hee is either denied by silence or speech Some speake false against their conscience denying that openly which they know to be true Secondly some dare not openly professe that truth which they know for feare Thirdly some speake of Christ contrary to knowledge out of malice as the Jewes did or out of covetousnesse as the Souldiers did Mathew 28.13.15 They offend here against the profession of Christ and the truth and Religion who either First blaspheme Christ as Iulian the Apostate and the Pharisees and Iewes did who said he had â— Divell or as Pope Iulius 2 did when he said he would eat Bacon Al despetto del Dio even in despight of God Or Secondly when men assent unto errours for as there is but one Christ so there is but one truth and whatsoever is contrary to that is a lye And therefore the servants of Christ are the servants of truth Math. 26.70 Rom. 1.25 And they that deny the truth and accept of errours deny and forsake Christ Thirdly they also deny Christ who silence and conceale their profession who smother the truth in their hearts not suffering the profession of Christ or Religion to appeare unto the world Ioh. 9.20 and 12 42. c. who either are not able or at least are unwilling to satisfie every man who demands or desires to know a reason of their faith 1 Peter 3.15 yea many thinke it now a dayes a high point of wisdome so to elude by ambiguous answers all Questions concerning faith and Religion that no man can tell what Religion they love like or embrace Thus to cloake and cover Religion doth plainly unmaske and discover a denier of Christ Object But it may bee here objected It is lawfull sometimes to conceale some truths yea we are commanded to flie unto another City If we be persecuted where we are and therefore wee may surely conceale Religion Answ 1 First wee may hide some truths sometimes and this is most certaine but wee must neither hide all truths neither some particular truths sometimes Answ 2 Secondly the reason is not alike between fleeing from Persecution and concealing of Religion we having a precept for the one and a prohibition for the other But I omit these two Answ 3 Thirdly observe that there is a double profession of Religion namely I A Profession which is placed in good workes that is when our workes may bee knowne before our Religion And II. A Profession which consists in an open confession Quatenus fit ore of all the principles principal points of true religion Now the first profession is alwaies necessary But the second is not necessary alwaies we must never shew forth or performe any workes opposite or contrary to true Religion or the Doctrine of the Scriptures but we are onely to confesse and professe the Articles of our faith in a fit time and place and upon some serious occasion Secondly Christ is indirectly denied in Practise and this is Five-fold namely I. When Protestants deny Christ by a wicked life 2 Timoth. 3.5 which place is expounded Titus 1.15 c. and 1 Timoth. 5.8 And therefore the warfare of Professors is to deny ungodlinesse and worldly lusts Titus 2.12 For hee that denieth not these denieth Christ II. When Professours talke much of Christ and Religion but shew forth no religious workes or performances not beeing carefull that way to confesse Christ III. When men doe not labour to conforme themselves according to the example of Christ Philip. 2.5 IV. When his word which is taught unto us is not obeyed And V. When we neglect salvation trampling under our feet the blood of the Covenant and sleighting the offers of Christ made unto us in the word and the tender of salvation by him Read Hebr. 2.3 and 10.29 Acts. 3.14 and 13.46 And therefore let us take heed of all sorts of denials of Christ whether externall or internall whether direct or indirect because
is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
of the Wife to the Husband and yet children and wives must be neglected in regard of Religion and Christ Thirdly the authority of Parents is a strong tye children being commanded to obey them and yet they must be disobeyed rather then God and forsaken for Christ Object It may here bee objected God is the God of peace and the nature of the Gospel is to bring children unto their Fathers Malach. 4.6 How then doth Religion occasion these dissensions Answ 1 First the fault certainely is not in the Gospel but in the viciousnesse of our natures Answ 2 Secondly the Prophet Malachie doth not speak of the persons of Fathers but of Religion and divine worship according to that of the Prophet Seeke the old wayes That is Iohn Baptist by his preaching shall reduce and bring backe men to the former and true religion of the Patriarkes which was taught them by God Thirdly certainely Religion doth sow the Answ 3 seeds of concord amongst the godly but not with the wicked although they be most deare in regard of some other naturall bond For it is with the wicked and the righteous as it is with the wheat and the tares while the wheat and tares grow together the wheat is oppressed with the tares and the tares supported by the wheat but when they are separated then the corne is gathered into the Garner and the tares bound in bundles and cast into the fire So while the righteous and wicked are conjoyned together the righteous are oppressed and burdened and the wicked supported on the contrary when they are separated the godly flourish and the wicked fall and wither VERS 37. Verse 37 Hee that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of mee § 1. Hee that loveth Father or Mother more then mee Sect. 1 It is questioned betweene us and the Papists Object whether children may enter into profession of Monkery without their Parents consent They holding the affirmative prove it thus from this verse Christ saith Whosoever loveth Father or Mother more then me is not worthy of me Therefore children may become Monkes without their Fathers leave Bellarm. de Mon. Cap. 36. First in this place our Saviour speaketh of Answ 1 Persecution when a man ought not for love of his friends to deny Christ but the Monkish life is not Persecution Secondly a man may leave his Parents as Answ 2 Christ commandeth though hee dwell in the same house with them that is by setting his love and affection on heavenly things Thirdly all goe not to Christ that come into Answ 3 Monasteries Doth our Saviour speake here only of Parents Quest 1 and Children Hee doth not prohibite these Answer that he might grant this liberty unto others but rather doth include all others in this A majore ad minus For First all authority and superiority whether Kings Magistrates Iudges or whatsoever are included here under the name of Parents or Father and Mother And Secondly all love and propinquity of brethren friends and the like are implied here in Children So that the meaning is that all men whatsoever are to be post-poned unto Christ seeing that these who are most deare both by nature and the Law of God are to be left and forsaken in regard of him Our Saviour by this expression of Father and Mother would teach us That great honour is due unto Parents from Children Reade Levit. 19.3 Prov 23.22 Observ Malachie 1.6 Why must Parents be thus highly honored Answ 1 First because nature teacheth it all nations though never so barbarous honoured their Parents and taught that this reverence and honour was due unto them because Children had their being from their Parents and were begotten for their Parents good Ego mihi te genui Answ 2 Secondly because reason doth dictate this unto us For I. Parents sustaine many cares and sorâ—owes for Children the Mother undergoes great paine when the child is in the womb but greater when it comes out of the wombe into the world yea being borne much paines and care in the nourishing of it The Father he provides and takes care for it and often breakes his head and sleepe with care for his child yea II. All the care of Parents is for their children and whatsoever they have they have it for them and they weary their bodies for the enriching of them And therefore it is the greatest reason in the world that children should honour their Parents Answ 3 Thirdly because Religion teacheth this unto us For I. God commands it Exod. 20 12. Honour thy Parents And II. God hath engraven his image in Parents A King in a Common-wealth and a Father in a house being the image and substitute of God Whence First sometimes God is called our Father as Malach. 1.6 and 2 Cor. 6.18 Ephes 4.6 And Secondly sometimes Parents and Magistrates are called gods Exod. 23.28 Psal 5. III. God gives wisedome unto children as they increase in years that thereby they may understand what honour love obedience respect and duety is due unto their Parents Iob 32.7 IV. God hath â—ncouraged and excited children to honour their Parents with a promise of blessings Ephes 6.2 3. And therefore seeing God hath commanded it and promised to blesse it and charged children to see him in their Parents yea endued them with wisedome and understanding to know what belongs unto Parents or what is their duetie towards their Parents It is then great reason that children should love and honour them Answ 4 Fourthly children are bound to love and reverence their Parents because otherwise it were no great matter nor worth acceptance to forsake that for Christs sake which wee care not for Quest 3 Who are here to be blamed Answ 1 First those children who curse their Parents are cursed children and justly to be reproved Reade Exod. 21.17 Levis 20.9 Deut. 27.16 Proverbes 20.20 Answ 2 Secondly those children who deride and despise their Parents are here also to bee blamed Many despise their Parents because they are wiser themselves then their Parents are Indeed young men perhaps may bee more quicke and prompt but old men are more solid and profound young men may thinke old men to bee fooles but old men know that young men are fooles Gen. 9.23 Yea suppose that children bee more learned or wiser then Parents yet by no meanes they must despise them and that for these reasons namely I. Because they are their Parents Men of rare and singular gifts must not despise those of inferiour parts whatsoever they are much lesse then their Parents II. Because God hath threatned to punish such children as contemne their Parents Prov. 30.17 III. Because if they bee more learned then their Parents they are the more obliged and beholden unto them that have taken more care of their education and bestowed more in the bringing of them up then their Parents bestowed upon them If a Father shall
and awakened and yet sleepes againe it is then no longer negligence but contempt So those who relapse after a Revelation of the power and vertue of Christ are guilty I. Of sinne And II. Of infidelity And III. Of the contempt of Christ the Holy Ghost and the word of God And therefore shall be the more greevously tormented How or wherein is the power of Christ manifested Quest 4 or revealed First in judicijs in his judgments Ezech. 25.11 Answer 1 and 30.19 Exod. 7.5 Psalm 105.5 Esa 26.9 Ierem. 5.3 The Lord sometimes corrects afflicts and punisheth us that wee seeing his power might learne to amend sometimes he makes his power knowne upon others that his owne people might observe his judgements and powers forth his wrath and fury upon the disobedient that wee might tremble and learne to obey 1 Cor. 10 as the Dog is beaten before the young Lyon to make the Lyon obedient or the Condisciples of the young Prince to make him feare Secondly in Benedictionibus in blessings and Answer 2 mercy Gods power is revealed in favours and good things as Esa 26.10 And great is the judgement of those who despise these Reade Ezech. 16 Esa 5. Thirdly in praedicatione verbi his power is rather Answer 3 revealed in the Preaching and publishing of the word that beeing the power of God unto salvation Rom. 1 16. and 2.4 and 1 Thessal 1.5 And therefore those who enjoy the preaching of the word and despise it heape up unto themselves wrath against the day of wrath Fourthly the power of Christ is principally Answer 4 shewed there where the Spirit is powerfull in the heart 1 Cor. 12.7 Hebr. 6.6 c. by any generall or particular grace And therefore they who are enlightned by the Spirit must take heed of relapsing for as they have despised and sleighted a great grace who doe thus so they doe incurre a great judgement and condemnation eternally Sect. 3 § 3. Because they repented not Our blessed Saviour doth not upbraid them because they did not admire his Miracles or because they did not entertaine or feast him but because they repented not yea the other they did but not this they wondred at his wonderfull workes and many entertained him but all was nothing without repentance Whence we may note Observ That where repentance is wanting there all other duties are nothing worth It is not sufficient for a man to heare the word with reverence or a shew of love or a forme of obedience for these were in Herod Mark 6.20 except we seriously repent and in sincerity obey these onely being the blessed ones Luke 11.28 Iohn 13.17 Ierem 4.4 Psalm 34.14 Matth. 7.21 It is not enough for a man to make a Profession of Religion but he must indeed strive and study to eschew evill and doe good which is the nature of true Repentance if hee would bee pleasing and acceptable unto God Quest 1 How doth it appeare that all wee doe in Religion is of no esteeme with God without Repentance Answ 1 First it appeares Authoritate by a threefold authority namely I. Of the Baptist who preacheth Repentance Matth. 3.3 And II. Of Christ who preacheth repentance Mat. 4.17 Luke 24.47 And III. Of the Apostles who preach the same doctrine Acts 2.38 and 3.19 and 26.18 Answ 2 Secondly it appeares Scopo by the Scope of Christ Now the scope of Christ in his comming was I. To reduce men from their errours And II. To free them from their sinnes Luke 1.75 and Titus 11.2 c. And therefore hence it appeares that without repentance all is nothing Quest 2 Why doth not our Saviour rather upbraide these Cities because they beleeved not then because they repented not seeing wee are saved by faith and Luther saith Omnes damnari ob infidelitatem that all are damned for infidelity Answ Certes salvation is of faith but repentance is the way unto faith yea Causa size qua non without repentance there can be no faith for those who never repented them of their sinnes never had the least sparke of saving faith Quest 3 Who ought to repent Answ All who either First desire to be redeemed from Sathan and death Or Secondly who are in a miserable estate and condition Now I. Such are all men before repentance Rom. 3.23 and 5.12 And II. All that doe not truly repent Quest 4 Who doe not truely repent Answ 1 First those who abide in their sinnes not repenting them at all of their iniquities Secondly those who by a fained and counterfeit Answ 2 repentance deceive their own soule Thirdly those who repent key-coldly and Answ 3 wash themselues with adulterate teares Fourthly those who seeme both to others and Answ 4 themselues seriously to repent but afterwards relapse with the dog to his vomit and with the Swine that was washed to the wallowing in the mire 2 Peter 2.22 How must we repent Quest 5 There are two parts of Repentance namely Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dediscere Discere damnare amare First Resipiscere quasi re-sapere to bee wise againe or to condemne our former wicked life and actions Rom. 12.2 And therefore unto true repentance it is required that wee should seriously lament and bewaile what is by-past and for the time to come labour to be weaned from these things to wit I. From all our former sinnes 2 Peter 1.9 and 2.20 Galath 5.24 II. From the love of the word Psalm 127.2 Iames 4.4 III. From the contempt of the word because it is a dangerous thing to despise the word and so long as we doe so we cannot truely repent Reade 2 Chron. 36.16 Proverb 1.24 Iohn 3.19 Acts 19.9 Ezech. 33.32 IV. From despising of the blessed Spirit that is from greeving him Ephes 4.28 or extinguishing his good motions 1 Thessal 5.19 And therfore that we may avoid and beware this the better let us remember how many calls we have neglected and how many good motions we have smoothered V. From the neglect of salvation wee must remember how formerly we preferred pleasure and profit yea and all things before this learn both to repent deplore and amend it Secondly Converti to be converted and turned unto God or to direct an averse heart unto him and to labour that hereafter our whole life may be directed and guided unto a new marke And in these two To repent of and turn from what is by-past and amisse and to amend our lives and turne unto the Lord our God and whatsoever is good for the time to come doth regeneration consist Now this second part of repentance doth consist in these things namely I. In a desire and endeavour to bee ingrafted into Christ the true and living Olive and this wee are by faith Iohn 15.1 Rom. 11.22 And II. In an earnest endeavour to walke in faith and to approve the truth thereof by our workes of new obedience and true sanctification Gal. 2.19 c. and Iames 2.18 and 1 Tim. 6.18 And III. In a true
that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
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
Acts 2. and 4. I answer they rather confirm Christ Answ where he is not known and hence Miracles have been wrought amongst Heathens and do belong according to S. Paul to infidels and unbeleevers but not to the Church of Christ Hodiè cessat in ecclesia Chrysost s Col. 3. Miracles cease now in the Church and Gregory gives the reason of it because Plantae rigantur non nisi initio Plants are only watered when they are first set Secondly Miracles cannot make us beleeve Answ 2 and therfore we should not seek or desire them That is Miracles work not faith either I. By their own nature Or II. By any necessity for they do not work upon our understandings but upon our affections begeting there an admiration Matth. 9.8 But III. Onely by the will and disposition of God Who First granted Miracles for confirmation of his word Or for the Tryall of men But Secondly now denies them God sometimes suffereth wicked men to work Miracles as appears by Matth. 7.22 and 24.24 Revel 13.13 14. and 16.14 and Exod. 7.12 22. and 8.7 and 1 Samuel 28.12 yea he permits wicked men to work Miracles that they may deceive others therby as Deuter. 13. Ierem. 23.32 Revel 19.20 and 2 Thes 2.9 c. And therefore wee must not ask Miracles or seek signes at Gods hands lest in his anger he permit them and permit us to be seduced by them Quest 2 Who are here to be taxed and reproved Answ 1 First those who will not beleeve except they see signes and miracles Matth. 27.42 Luke 16.31 Answ 2 Secondly those who faine false Miracles rare and singular are the Popish Priests and Iesuites in this jugling Art or Legerdemâ—ine as appears by their Legends most of which are confessed to be false by Canus Answ 3 Third those who go about to confirm their doctrine Religion by miracles as the Papists do wherein they erre two manner of wayes namely I. That they go about to confirme and prove their Religion by miracles contrary to Deuter. 13.1 And That they contend that Miracles are to remain in all the ages of the Church whereas they are proper only to her nonage Quest 3 Whether can Miracles be wrought in a false Church by false Teachers or not Answ 1 First the Papists answer here by a distinction between Miracles and Prodigies and signes and strange things saying that in a false Church by false Teachers Prodigies and strange things may be wrought as appeares by Matth. 24.24 where Our Saviour saith that false Prophets shall shew great signs and wonders but Miracles are only wrought in a true Church by faithfull Teachers This distinction is ridiculous because both signes and wonders as wel as Miracles are ascribed to Christ Acts 2.22 and Hebr. 2.4 Answ 2 Secondly they answer again hereunto by a distinction of true false Miracles avouching that false Miracles may be wrought in a false Church 2 Thess 2.9 c. by false Teachers but true Miracles are onely wrought in the true Church by true Teachers I. By this distinction if wee may beleeve their own Canus their Church is a false Church and themselves false Teachers for he feares that most of their Miracles are forged yea II. Wicked men and false Prophets sometimes have wrought true Miracles as was shewed before and is plaine from Deut. 13.1 And III. The falshood of Miracles cannot alwayes be convinced or discovered by us Answ 3 Thirdly therefore wee answer that I. The Devill did usually deceive and delude men of old by prodigies and Oracles but Christ being once incarnate all the Oracles ceased And II. That in Popish blindnesse many delusions returned specters spirits ghosts and strange sights being usuall amongst them but the light of reformation arising they vanished no such things in a manner being now heard of amongst us Answ 4 Fourthly and lastly in Miracles these three rules are to be observed to wit I. Let them be impossible in nature for there are many wonderfull things which are naturall and because naturall are therefore no Miracles Exodus 8.18 Iohn 15.24 and Iohn 3.2 Here observe that it is one thing to be impossible to man whose power is onely naturall and another to be impossible to Sathan whose nature is spirituall And here wee must be principally carefull that those things which are impossible unto man be not wrought by Sathan for many are here deceived II. Let Miracles be true and not false as the Popish Miracles are And III. Let them be wrought amongst Heathens not Christians for Miracles belong not unto beleevers but unto infidels 1 Cor. 14.22 § 2. There shall no signe be given them but the Sect. 2 signe of the Prophet Ionas Our blessed Saviour by bringing in Ionas here simply would thereby teach us to consider of the whole History of that Prophet and so to accommodate and apply it both to the Iewes and to our selves that wee may understand wherein Ionas was unto the Iewes a signe First as Ionas was cast into the sea by the Mariners to whom hee betrusted himselfe and was delivered by them as they thought to death So Christ comming unto the Jewes unto whom hee was promised and who were his peculiar people was by them cast out of the holy City and condemned and put to death Secondly as Ionas willingly offered himselfe unto death for the preservation of the ship and those therein So Christ willingly laid downe his life for the salvation of his Church and the faithfull thereing Thirdly as Ionas by being cast into the sea allayed and calmed the tempest So Christ by his death asswaged and appeased the anger of his Father and gave peace of conscience unto his brethren Fourthly as Ionas being after three dayes buriall cast by the Whale upon the shore preached to the Ninivites the doctrine of repentance and brought salvation to those who repented truely at his preaching So Christ after three dayes rising from the grave preached repentance both to the Jewes and Gentiles saving all of both sorts that truely repented Fifthly as Niniveh was not destroyed within forty dayes after Ionas preaching but some forty yeares after as may be gathered from the Prophet Nahum So Ierusalem within or about some forty yeares after Christs preaching was destroyed and taken by Titus and thus Ionas vvas unto the Jewes a signe VERS 6. Then Iesus said unto them Take heed Verse 6 and beware of the leaven of the Pharisees and of the Sadduces Our Saviour in these words doth plainely lay downe this lesson unto us Observ That that religion is vaine and false which doth imitate and resemble the blots and corruptions of the Pharisees Reade Matth. 23.13 c. Luk. 11.43 c and Marke 8.15 And therefore let us examine their Religion a little exactly that so wee may judge the better of the true Religion and acknowledge and avoid the false I will summe up all hâ—re in this one Question Quest 1 Wherein was the Religion of the Pharisees
that there is in the servants of God hypocrisie or pride or sinister respects or secret ends or the like for which they scandalize them as though it were indeed as they sinisterly imagine Answ 2 Secondly the very Doctrine of the Gospell is hard and therefore is offensive to the nature of man who desires to walk in the way of ease Iohn 6.60 and 1 Corinth 1.16.21 Answ 3 Thirdly Sathan doth continually raise up some enemies or other and therefore the Church in no age hath or shall be free from some who therein shall give offence to Religion and the Gospel of Christ Acts 2.13 and 4.1 and 5 17 40. and 6.11 and 1 Cor. 16.9 Quest 3 What is here required of us Answ 1 First we must not wonder although the profession or professours of Religion be scandalized yea compassed about with calumnies for Christ himself was calumniated Luke 2.34 and 12.51 And the Primitive Church was reported to have sacrificed children to have been Nicolaitans with other wicked scandals slanders Answ 2 Secondly we must expect oppositions that so wee may be armed the better against them and that I. By a constant resolution that no detractions derisions slanders nor reproaches shall cause us to turn our feet out of the wayes of God And II. By circumspection and watchfulnesse Ephes 5.15 Thirdly we must take heed that we be not offended with any thing that happens or falls out but avoid the Ordinary causes of offences which are these to wit I. Some are offended with Religion because the persons of the Religious are despised Read Matth. 13.57 c. Mark 6.3 Iohn 7.41 47. II. Some are offended with Religion because the life of the Religious is somewhat popular and not so strict as they would have it Thus some stumbled at Christ when they said Why doe the Disciples of Iohn and of the Pharisees fast but thy Disciples fast not Matth. 9.11 Iohn 8.48 III. Some are offended with Religion because the Religious are still subject to the crosse and under the rod Matth. 26.31 and 1 Corinthians 15.19 IV. Some are offended even with the Doctrine of the Gospel Acts. 28.22 and 1 Corinth 1.23 And that either First because the Gospell is preached Acts. 4.2 and 13.45 c. Or Secondly because Christ publisheth and proclaimeth himself to be the Son of God Iohn 5.18 Or Answ 3 Thirdly because it seems absurd that we should obtain life by Christs death or be freed from death by him who was taken captive of death and subjected thereunto Thus the Two Disciples were offended because of Christs death Luke 24. And hence the Christians were made a mocking-stock of by the Iews because they beleeved in a crucified God Iohn 6.52.60 Or Fourthly because Christ abrogated the Law of Moses Acts. Or Fifthly because he gives salvation freely unto us without any merit or work of ours Matth. 9.3 Philip. 3.9 Or Sixthly some are offended because Religion is too severe and will not allow them sometimes to follow and fulfill the desires of their own hearts Or Seventhly some are offended with Christ because he is to liberall and free in reprehending of them Matthew 15.12 Iohn 8.33 45. Or Eighthly some are offended with the Gospell by reason of the many dissensions and diversities of opinion amongst Christians and this is the frequent Objection and cavill of the Turks and Heretikes Now these and all other causes of offence we should cautelously avoid and let nothing make us stumble at Christ or at Religion § 3. Vt Scandala that offences should come Sect. 3 The meaning of these words Woe bee unto the world by reason of offences is woe bee unto the world because many scandals shall arise therein and there shall be many offences in the plurall number Scandala to teach us That many offences are to be expected in the world Observ What is an Offence or Scandall Quest 1 First in generall the word is derived from the Answ 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting because a stumbling blocke being laid in the way causeth a man to halt and fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that crooked part of the trap whereunto the bait is fastned upon which the creature eating and gnawing puls the trap down upon it self Suidas Secondly or the word Scandall comes from Answ 2 the Hebrew word or the Syriacke For Syrus saith that Machshula a Scandall comes from Cesal Impingo to beat knock or dash against it Now the Hebrews say that Michshol a Scandall comes from the root Casal which signifies to offend And therefore to scandalize and offend doth signifie a giving occasion unto others to stumble and fall and hurt themselves Thirdly more particularly this word Scandall Answ 3 is taken three manner of wayes to wit I. Sometimes for evill losse and an impediment and thus it is frequently taken in the old Testament II. Sometimes it is taken for an offence against the conscience of our Brother who is zealous for Gods glory Thus the Athenians were an offence unto Paul whose heart burned and whose Spirit was troubled in him when he saw their Idolatry Acts 17.16 III. Sometimes it is taken for a tentation whereby our Brother is drawn unto sinne Now these two latter properly are Scandals and offences but not the rst The meaning therefore of the point is this That so long as we live in the world we shall heare and see many things which will offend us if we be zealous for Gods glory yea many things whereby God is dishonoured and Religion scandalized yea we must expect temptations and provocations from others unto evill that so we may arme our selves against them and labour to prevent them Quest 2 How many sorts of Scandals or Offences are there Answ There is a double offence or Scandall namely First Scandalum datum an offence which is given and this Offence is either I. In the will of the Agent and that whether it respect First a mans self that is either I. His gain pleasure or satisfaction now this is understood of those who tempt others unto adultery or drunkennesse or murther or lying or theft or perjury c. Or II. His pride not caring who is offended Sic volo Thus I will doe let others think what they will I care not Now these are blame-worthy not so much because they look upon their brethren in envy as because they doe not respect them in love for we should bear that love unto our Brethren that we should not offend them at al if it lay in our power for if we willingly offend these little ones when we are left free we are inexcuseable and subject to the woe denounced in the Text. Or Secondly these voluntary offences respect our brethren when men do those things which are offensive to the Children of God and that out of envy and for this end that they may be offended
Christians life for the better understanding hereof observe that there is a three-fold scope and end of a Christians life all which eâ—â—s are crossed and twarted by him who gives offence I. We were â—reated for Gods glory Those who offend doe I. Dishonour God And II. We were created for our brethrens edification Those who offend doe II. Infect their brethren And III. We were created for the salvation of our owne soules Now contrarily Those who offend doe III. Ruin and destroy their own souls For the better understanding of this we must yet observe that there is a double scandall or offence namely First in unlawfull things as Rom. 2.24 and 1 Cor. 5.12 and 2 Cor. 11.29 Now woe unto him by whom such offences come Secondly in lawfull things as Rom. 14.13 and 1 Cor 8.13 Now concerning these wee lay down this Rule That as Religion regulates Christian charity so love should regulate Christian liberty 1 Iohn 10.20 We expound and explain the Rule thus viz. I. This must bee understood of indifferent things not of Religious for wee must not for our love unto our brother omit or neglect any religious dutie or worke but wee may and ought to forbeare indifferent things if our brother be offended by them II. This must bee understood of indifferent things so long as they remaine indifferent and free and not of those things which are commanded by lawfull authority our love unto our brethren must not make us to disobey the Magistrate but if no such command be then wee must not offend them but for beare those things which are offensive III. This must be understood of infirme and weak brethren and not of those who are refractory obstinate and perverse Those who are weak and desire to be informed wee must be carefull not to offend as much as in us lies those who are obstinate and self-willed we need not be so carefull to please Quest 5 It is questioned amongst Divines whether Protestants with a safe conscience may go to the Popish Masse or not Answ To this a Reverend Prelate of our Church doth answer negatively and amongst other reasons brought for the confirmation of his answer produceth this drawn from this place because if any of our Religion goe unto their Masses hee sins against his brethren and principally those who are weak before whose feet he laies a stone of offence while by his example he allures and enticeth them unto the same liberty whereby their consciences must necessarily bee polluted Now that it is a sinne thus to offend them appears by these words Woe be unto that man by whom the offence commeth Neither can it be denied but that in so doing hee gives offence at least to the weak because an offence is nothing else then something said or done Minus rectum which gives unto another an occasion of stumbling and falling Now this deed of going to Masse doth give occasion to the weak to suspect that Masse is not a wicked idolatrous action and so consequently makes a way for him to incline and fall unto Popery and Superstition And therefore they sin who do so h Bishop Davenant qu. 7. determ pag. 40. Vers 8.9 VERS 8 9. Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maâ—â—ed rather thâ—n having two hands or two feet to be cast into everlasting fire And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Something hath beene said of these words before Chap. 5 29.30 And therefore I will onely adde a word or two to what hath been spoken Sect. 1 § 1. If thy hand or foot or eye offend thee Si sâ—â—ndâ—lâ—â—â— if it shall offend thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said before comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Claudiâ—s as if our Saviour would say faciet clandicart Whence we may note Observ That sin makes men stumble and halt and fall into danger Rom. 11.11 12. and 14.4 1 Cor. 10.12 and 2 Cor. 11.3 The truth hereof further appears thus wee are commanded First to stand fast in faith and obedience Rom. 11.20 and 1 Cor. 16.13 Galath 5.1 Ephes 6.13 and 2 Thessal 1.15 and 1 Pet. 5.12 and Colos 4.12 and 1 Thessal 3.8 And Secondly to walk in the wayes of God Colos 1.10 And Thirdly to run the race of his commandements Rom. 9.16 and 1 Cor. 9.24 Galath 5.7 Now to fall is opposed to all these namely to standing walking and running For sin makes men fall either I. From obedience and that either Finally as Heb. 6.6 or Dangerously as Hebr. 12.15 Or II. From faith Galath 5.4 and 1 Tim. 6.21 What is here required of us Quest First wee must take heed of Apostasie that Answ 1 being a sin unpardonable Heb. 6.6 and 1. Iohn 5.16 if it be I. After illumination II. If it be a totall relapse III. If it bee conjoyned with presumption against the holy Spirit Hebr. 10.26 there remaines then no more sacrifice for sin Secondly wee must take heed of the cosen Answ 2 Germaine or rather brother unto this Apostasie namely the contempt of Christ or the Spirit or the Word and graces of God These which follow were the great sins of the Pharisees to wit I. They spake against Christ and his Word Matth. 12.25 and Marke 3.22 Hee casteth say they out Devils by the helpe of Beelzebub c. II. They contemned the means of grace the Word and Sacraments III. They abused the gifts and graces of the Spirit namely illumination and compunction IV. They spake often against their own consciences And therefore wee must take heed of these sinnes which lead unto a totall relapse wee must not speak against Christ or religion wee must not despise the means of grace that is either neglect or abuse the Word or Sacraments wee must walke according to our light and knowledge and be obedient to all the good motions of the Spirit and we must principally beware of sinnes against conscience because they lead unto Apostasâ—â— and Atheisme Yea Thirdly wee must take heed of all sinne Answ 3 whatsoever because nothing is so little that it shall goe for naught Yea because every sinne is mortall Wee must beware wee fall not I. From the course of our obedience and service of God unto the service and obedience of Sathan And II. From the liberty of the sons God into the snares and captivity of sin and satan 1 Timothy 2.25 III. We must take heed that we decline not from the grace of God for so long as we live holily God will protect us but if we tempt him we may justly fear that he will leave us IV. We must beware lest we fall from the comfort of the holy Spirit Ephes 4.29 we must not grieve the holy Spirit V. We must take heed
a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
Religion belongeth onely unto the Church that is to the chief Pastors and Bishops only of the Church He argues thus If all controversies be to be decided by the Church and referred unto the Church then it will follow that the Church is the Iudge of all controversies But the Antecedent is true that all controversies are to be decided by the Church and are referred unto the Church Therefore also the Consequent That the Church is the Iudge of all controversies Now he proves the Antecedent from these words Tell the Church and if hee will not hear the Church c. Therefore the Bishops and chief Pastors must expound the doubts in Scripture Bellarm. lib. 3. de Script Cap. 3 arguâ—s thus Our Saviour speaks here of private injuries but the place is to be understood also of publike injuries such as Schisme and Heresie are Now by this word Church is not meant the whole body of the faithfull but only the Pastors and Bishops and theâ—efore Heretikes and Schismaticks are not to be referred or turned over to the Congregation of the faithfull to judge and censure but to the Prelates of the Church because as a man hears and speaks by his head so the Church doth by her Prelates and consequently from the judgement of the Pastors there is no appeale their sentence and determination being the last and utmost judgement Answ 1 First Hunnius in eodem Colloquio Ratisbonensi did rightly distinguish this word Iudge for there is a double Iudge namely I. A Iudge who hath absolute authority of judging now if the Argument understand Iudge in this sense wee deny the Consequent for although it be certain that all controversies which arise amongst Christians may bee referred unto the Church that they may have her judgement yet it is most false that the Church is a Iudge which is absolute from all Law and may pronounce after her own will and so in effect be the chief and principall Iudge that is the very Rule of Religion and controversies II. There is a Iudge whose power is limited and restrained unto the Law and if the Argument speak of this Judge wee have nothing to say against it for wee deny not but that some yea all controversies may bee referred unto the Church to be examined and judged Answ 2 Secondly wee deny that the last and utmost judgement of controversies belong unto the Church her judgement being only Ministeriall Thirdly we must give care to the Church but Answ 3 with a double condition namely I. Wee must be sure that it be the Church of God as our Saviour himselfe expoundeth it ver 20. Where two or three are gathered together in my name c. So that every Congregation is not the Church but that which is assembled in the name and authority of Christ And therefore it is necessary that we know that Church which wee hear to be the Church of Christ and that by the Scriptures for otherwise wee cannot know the true Church but by the word except it be the true Church we ought not to hear it at all II. Wee must not hear the Church although it be a true Church contrary to the Scriptures but only so long as shee teacheth the doctrine of Christ for otherwise an Angel from heaven is not to be heard Gal. 1.8 If the Pastors Prelates and Presidents of the Church shal prescribe those things which are approved or prescribed by Christ wee must hear them otherwise not for there have been many Bishops and Councels which have refuted â—iver Heretiks and yet have erred themselvs in many other things Wherefore the Church is not simply to bee heard in whatsoever she saith or teacheth or to be beleeved and obeyed in all her decrees opinions tenents and commands but only then when shee speaketh and teacheth the truth of Christ For we are not to beleeve or credit the Church but for Christ and his words sake I find this answer given by Dr. Willet Synops 46. initio Whitak de sacra Script pag 31.7 Fourthly if the judgement of the Pastors and Answ 4 Bishops in a Councell bee the last and utmost judgement then not the Popes judgement only which the most of the Iesuits labour for Fifthly our Saviour speaks not here of the Answ 5 chief Iudge of all controversies or of the chiefe Interpreter of Scripture but only of brotherly correction and admonition which wâ—o contemnes are referred to the Church and if they will not heare the Church thâ—y are to be excommunicated For the interpretation of Sâ—ripture dependeth not upon the will and fantasie of the Pope Cardinals or Popish Councâ—ls but must be tried by the Scripturâ—s themselvs Now the reason why wee deny that the Evangelist speaks here of the supream Iudge or Rule of controversiâ—s is because that which is meant and understood in this place to bee told to the Church doth belong unto all Churches viz. of Constantinople Ierusalem Smyrna Rome and the rest not unto all together but every one severally Now the Papists themselvs do not contend that every particular Church is the rule of all controversies Now that the place is to be understood of brotherly admonition and reproof appears thus namely I. Because the speech is of private offences between brethren as is plain from verse 15. If thy brother shall sinne against thee But private offences injuries and jars are not to be referred either to a Nationall or Generall Councell but unto the Ecclesiasticall society or jurisdiction of every place by whom the reasons on both sides may be weighed and known and judgement accordingly pronounced II. Because this is the first degree of publike or Ecclesiasticall judgment for the former degrees here named by our Saviour verse 15 16. are private to wit when the wronged Brother doth privatly alone admonish him that did the wrong or before some few Witnesses But it was scarsly ever heard of or at least done that either private offences or even publike and those which belong unto the Church should presently at the very first be referred unto the Church universall scattered through the whole world III. Because our Saviour speaks here of Excommunication as some are of opinion let him be as a Heathen c. But Excommunication and every kinde of Ecclesiasticall censure doth belong also to every particular Church Concil Nicen can 5. And therefore in this place by Church are to be undeâ—stood the Jurisdictions of particular Churches and not such a Judge as is absolute free and exâ—mpt from all Law having his own will onely for a rule I conclude this Objection with a double Argument If every Church which who so hears not be Argu. 2 to be accounted for a Heathen man or publican be the absolute Judge of all Controversies then it will follow that every particular Church is the absolute Judge of all Controversies but the consequent is absurâ—ly false therefore also the antecedent Cham. t. 1. p. 26. Argu. 3 An obstinate sinner must be referred to
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
betwixt us and the Church of Rome whether there are more causes of divorce then Fornication only and they hold the affirmative and wee the negative Separation from bed and board may be admitted say they for divers causes Concil Trid. sess 24. can 8. Bellarm. lib. 1 de Matrim c. 14. Now against this their opinion we urge this Argument drawne from this place Argum. What God hath joyned together man must not separate But the Papists in devising so many separations as they doe from bed and board doe put asunder those whom God hath coupled for where the duties of marriage are broken off there marriage it selfe is also dissolved if the man and wife be no longer bound to render the carnall debt one to another and other services of love the bond of marriage it selfe is loosed betweene them and consequently they are divided whom God hath coupled This is Chemnitius his Argument and is opposed by Bellarmine and amply answered by Dr. Willet synops 777. 778. To which place I referre the Reader It is controverted also betweene us and the Church of Rome Whether the Pope can dispense with those who are married and both the practice of the Pope and the opinion of the Popish writers shew that by his dispensation he can dissolve lawfull and perfect Matrimony Now against this we produce this place That which God hath joyned Argum. man must not separate or put asunder Hereunto we may adde Luk. 16.18 and 1 Cor. 7.10 In which places both Christ and St. Paul say That man and wife joyned by Christ must abide during life together or live unmarried and not be severed by the Popes dispensation Answ Bellarmine Lib. 2. de Monach. Cap. 28. and divers others say That those who are married may be separated if the one party be desirous to enter into holy Orders though the other be not agreed if their marriage be not consummate by carnall copulation but was only publikely ratified and confirmed by the rites of the Church and the consent of both parties More plainely their opinion is this The Pope by his dispensation may dissolve a marriage in these two cases to wit First if either the man desire to become a Monke or the woman a Nunne And Secondly if the marriage have been onely publikely ratified but not consummate by carnall knowledge and the reason to prove this which is given both by Bellarmine and others is That CHRIST speakes here onely de matrimonio consummate and that Matrimonium râ—turâ— with which the Pope dispenseth is not de jure divine Hereunto we reply First CHRIST speaketh here absolutely and Reply 1 maketh no mention at all of copulation or Popish consummation Secondly Matrimonie with Papists is a divine Reply 2 Sacrament and consequently it both is perfect without carnall copulation and also indispensable by the power of man If we may beleeve their owne famous Iesuits Melchior Canus who saith Spiritus sanctus et Sacramenti gratia per coitum non datur Canus de locis Lib. 8. Cap. 5. Pag. 246. The holy Ghost and the grace of Sacrament is not given by copulation Thirdly it is absurd to say that marriage begins Reply 3 to be a sacrament by carnall copulation and was not a sacrament by the Priests action Fourthly it followeth hereupon that there Reply 4 was not perfect matrimonie betweene Adam and Eve for their matrimonie was in the state of innocencie and before all carnall knowledge Fifthly it followeth hereupon that the marriage betweene Ioseph and Mary was not perfect matrimonie for there doubtlesse wanted carnall copulation and yet the Angell of God feared not to call her Iosephs wife Sixthly both the Pope hath dispensed with marriages or by his dispensation dissolved them even after copulation and also many popish Doctors deny that he may give dispensation for the dissolving of those marriages which are ratified and performed according to the rites of the Church with the consent of both parties although not consummate by carnall copulation If the learned Reader would see this to the life prosecuted and proved I referre him to B. Davenant De Iudice controv pa. 138. 139. and Mr. Bels bold challenge pag. 36. 37. 38. 39. 40. VERS 7.8.9 They say vnto him Vers 7.8 9. why did Moses then command to give a writing of divorcement and to put her away He saith vnto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so And I say unto you whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery § 1. They say vnto him Sect. 1 The Pharisees here demand of Christ Quest whether Moses coÌ„manded that which was unlawfull Hereunto our Saviour answers these things namely First Answ he denies not but that Moses gave a commandement concerning a bill of Divorcement Secondly he grants that Moses did permit them to put away their wives but he denies that Moses gave any such commandement Thirdly he gives the reason why Moses did permit that which in it selfe was unlawfull viz. because of the hardnes of their hearts for the avoyding of a greater inconvenience namely murder as was shewed before Chap. 5.31 Fourthly he shewes the true and onely cause or the onely true cause of divorce namely adultery Whosoever putteth away his wife except iâ— be for fornication c. Sect. 2 § 2. Why did Moses command to give a writing of divorce and to put her away What is the difference betweene Repudium a putting away of a wife and Divorsium a Divorce Modestius saith they differ thus Repudium a putting away hath place belongs unto those who are contracted thus after Ioseph and Mary were contracted he thinking her to be with child was minded Repudiare to put her away Math. 1.19 but Divortium a Divorce is a separation of man and wife after that matrimonie is consummated both by publike legall rites and carnall knowledge Reupdium Inquit est inter contractos at Divortium inter maritum et uxorem Post matrimonium consumatum Sect. 3 § 3. But from the beginning it was not so Bishop Cowper in his seven dayes conference observes hence That if controversies of Religion were decided as our Saviour decided the question concerning Divorcement the quarrell betweene us and the Church of Rome were soone ended For being demanded whether men might put away their wives as Moses permitted them He answers no because from the beginning it was not so caving this to us as a Maxime in Religion and a most sure rule whereby to try trueth from falsehood What hath not beene from the beginning let it be rejected as a noueltie Now how many novelties there are in the Church of Rome which cannot be proved to have been from the beginning is proved by B. Cowper pag. 7. 8. 9. c. And divers of our owne learned * See Bp.
Goe yee cursed but are also condemned unto eternall fire which is a sensible punishment Sect. 3 § 3. And he shall set the sheepe on his right hand and the goates on his left For the understanding of this phrase of the right hand and the left observe that when three are going together or sitting together he that is in the midst is in the chiefe place but he that standeth upon his right hand is in the second place he that standeth on his left hand is in the third place and in this sense we are to understand these places viz. Matthew 20.21 where the Mother of Zebedees Children desireth that one of her sonnes may sit at Christs right hand and another at his left where Christ is in the highest place and he that sits on his right hand in the second place and he that sits on the left in the third place So here He shall set the sheepe at his right hand and the goates at his left where Christ is in the highest place and the Sheepe in the second and the Goates in the third and last § 4. Come ye blessed of my Father possesse the Sect. 4 Kingdome prepared for you for I was hungry and ye fed me thirsty and ye gave me drinke sicke and ye visited me naked and ye clothed me a stranger and ye toâ—ke me in Why doth not the Iudge of all the World say Quest 1 Inherit the Kingdome prepared for you because you have worshipped and served God aright or because you have beleeved on him aright or because you have persevered in faith but omitting these onely reckons up the workes of mercy and charity In a word why doth the Lord here rather recite these workes of charity then others of piety or constancy in Religion even to the death First the Judge of all the World alleadgeth and Answ 1 mentioneth these workes because they were noted observed and made manifest even to the goates but the worship of God Faith and the true perseverance of the sheepe which consists in the integrity of the heart is onely knowne unto God and unknowne to the Goates The workes of mercy are more conspicuous to the eyes of the world then the workes of piety are and therefore the Lord doth rather alleadge those then these Secondly the Iudge of all the world doth rather Answ 2 mention these workes of mercy because there is nothing more naturall unto men then to doe good unto men the companions of nature Thirdly these workes of mercy are here mentioned Answ 3 because true faith is wont and ought to exercise it selfe by these principally towards her neighbour Fourthly because the workes of mercy directly Answ 4 and evidently include love and charity the Queen of all vertues Fifthly because Christ hereby would excite and Answ 5 provoke all men unto these workes of mercy seeing that they shall undoubtedly be rewarded with life everlasting verses 34 46. Sixthly the Iudge mentioneth the workes of Answ 6 mercy that the mouthes of the wicked Goates may be stopped and that it may evidently appeare how justly God denies mercy unto those who would shew none unto their brethren Seventhly that he might intimate that the estate Answ 7 of the godly is for the most part in this world full of calamity and misery and this Christ admonisheth them of lest being terrified hereby they should faint and fall under their burthen For it is the godly for the most part who are pinched and pained with hunger and thirst and persecution and the like and therefore our Saviour forewarnes them of this and warnes them to looke for this and lest they should hereby be too much discouraged he gives them a double consolation namely I. That this misery and affliction of theirs is his In as much as ye did it to them ye did it to me and hence the Apostle St. Paul cals his sufferings Christs sufferings 2. Cor. 1. and this he learnt from Christ himselfe who cryed unto him when he was going to afflict the members of Christ Saul Saul why persecutest thou me Acts. 9. And II. That the afflictions and miseries of this life shall be rewarded with life eternall Answ 8 Eighthly Carthusian in hunc locum saith the Judge of all the world alleadgeth these workes of mercy oney because the Scripture is most plentifull and copious in the commanding and commending of these workes And Answ 9 Ninthly the same Authour in the same place gives this excellent answer that Christ mentioneth onely the workes of mercy to teach us that our salvation and grace and whatsoever good thing else is in us proceeds from the mercy of God depends upon the mercy of God and is perfected by the mercy of God Carthus s Pag. 204. a. Object 1 Bellarmine produceth this place to prove the workes of charity and mercy or almes deeds to be meritorious Christ saith here Receive the Kingdom prepared for you for when I was hungry you fed me c. Therefore Almes merit eternall life Bellarm. de bon operib in particular lib. 3. Cap. 4. Answ 1 First this place proveth not that almes deeds merit heaven but it rather sheweth that Christ in mercy crowneth the charitable workes of his children heaven is given though not for their good workes yet according to their good workes And this Kingdome was prepared for them before the beginning of the world yea before they had done any almes-deeds therefore they could not merit that which was prepared for them and given them before they had done any good thing Answ 2 Secondly there is no proportion betweene the Almes which we give unto the poore and the glorious heavenly reward which God gives unto us therefore our almes-deeds cannot merit heaven Quest 2 Whether ought we to visite those who are sicke that our Saviour reckoneth up this worke amongst the rest Answ 1 First it is lawfull for Physitians to visite those who are sicke it being their profession and office to take care of such And therefore they are blame worthy who I. Will visite onely great and rich men and not poore and come onely to faire buildings not at all to poore Cottages And II. Who having skilfull Physitians neare them will neither when they are sicke send for them or unto them Secondly it is lawfull for people to visite those who are sicke if the sicknesse be not infectious and is their duty so to doe as appeares thus I. We must doe to others as we would have others doe unto us now who would not be glad to be comforted and visited by friends when they are sicke And therefore this is peoples duty one towards another And II. To visite the sicke is a Christian worke and a worke best beseeming a Christian and therefore no Christian should be a stranger unto it And III. Jt is a most equall and fitting thing to visite the sicke for who will hide his face from his owne flesh Esa 58.7 Now Christians are members of one another and
declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of
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
Father Luke 1.35 And therefore is not a distinct person Answ 1 First except he were the same with the Father he could not be God for God is one Answ 2 Secondly it followes not he is the same with the Father therefore he is not a distinct person from the Father for the Sonne is the same with the Father and yet a distinct Person Answ 3 Thirdly from hence viz that he is the same with the Father doth rather follow that he is God and a distinct person for none can be God but he who is the same with God and none can be the same with God but onely a person of the Trinity For these three are one 1 Iohn 5.7 Deus Trinnus I conclude with the saying of the Father Dici potest non scriptum est aperté Spiritum sanctum esse Deum at ejus deitas in sacris literis testata est nisi quis valde sit insulsus alienus a Spiritu sancto Greg. Naz. de Spirit sanct Quest 6 How doth it appeare that the Spirit proceeds from the Father and the Sonne Answ It is hence evident because he is sent by both and is called the Spirit of both For First the Father sends the Spirit of his Sonne Gal. 4.6 Iohn 14.26 And Secondly the Sonne sends the Spirit of the Father Iohn 15.26 and 16.7 How is the blessed Spirit coequall with the Father Quest 7 for if he proceed from him then is he inferiour unto him The holy Ghost is inferiour to the Father in order but equall in power Answ Against this it may be objected Object The Spirit is sent by God therefore he is inferiour to him in power First it followes not for the Sonne was sent Answ 1 by the Father Iohn 3.16 and yet he is equall to the Father in power in regard of his Deity for he was not sent by compulsion but came willingly Iohn 10.11 And so doth also the holy Spirit And therefore there is no rule or dominion amongst the persons of the blessed Trinity one over another but are all equall in power Secondly the equality of the holy Spirit with Answ the Father can no way better be proved then by proving that he is God which we have done before For none is before or after another none is greater or lesse then another Symbol Athanas What and how many are the operations and Quest 8 workes of the holy Spirit They are either Temporall or Spirituall Answ First there are some Temporall operations and workes of the holy Spirit as I. Creation Read Gen. 1.2 and Iob. 33.4 And II. Fitting men for some particular function as Exod. 31.3 Iudg. 6.34 and 1 Sam. 11.6 and 16.13 And III. He gives knowledge literature and learning and therefore we must not onely confesse that that learning which is conferred miraculously upon some comes from him as Acts 2. and 10. but also that that learning which is got by our study instrumentally comes principally from him because he gives eye-salve Revel 3.18 and enables us to understand And IV. Prophesie is a gift given by the Spirit 1 Cor. 13.1 Now all these are Temporall Secondly there are Spirituall operations and workes of the holy Spirit and these are either I. Common or II. Proper First the Common spirituall operations of the holy Spirit are these viz. I. The moderation of the affections as Gen. 20.6 Hest 5.10 And II. The reverent and willing hearing of the word the Spirit makes men to endure the word of exhortation patiently as we may see in Herod Marke 6.20 And therefore when we willingly or patiently permit our selves to be reproved we must confesse it to be the worke of the Spirit because naturally we love to be flattered but not to be reprehended And III. Jllumination is a spirituall worke of the holy Ghost now this is either First Cognitionis a light of Knowledge as Hebr. 6. and 10. and 2 Peter 2.22 And this is Common Or Secondly Obedientiae a light of obedience now this is two-fold viz either I. In aliquibus in some things as Herod did and this also is common Or II. In nova vitá in a new life and this is proper to the godly And IV. Ioy in hearing or other holy duties Matthew 13.20 as did Herod Marke 6.20 Now there is a double joy namely First a joy arising from novelty and thus many rejoyce when the Gospell is first preached unto them who slight it afterwards Therefore this joy is but deceivable and common And Secondly a joy arising from a true tast of divine grace and this is proper to the Godly Secondly there are proper operations of the holy Spirit These are laid downe in Iohn 14.23 where we have I. The presence of the holy Spirit in the godly the effect of whose presence is Regeneration II. The inhabitation of the holy Spirit in the Regenerate the effect whereof is Gubernation But these remaine to be considered of in that place Iohn 14.23 Whereof afterwards by the assistance of God I rather omit them here because something hath beene spoken Chap. 12.18 Sect. 8 § 8. I am with you unto the end of the world Quest 1 How is CHRIST present with his Church for all ages Answ 1 First not in regard of his humanity but of his Deity and this is confessed by Galatinus lib. 3. Cap. 29. pag. 127. lin ult Answ 2 Secondly Carthusian s pag. 233. b. medio saith That CHRIST is present with his Church by a Sacramentall presence Answ 3 Thirdly Christ is present with his by inhabiting the hearts of the faithfull by his grace Answ 4 Fourthly he is present by his continuall protection and providence and manifold efficiencie of his power and piety in and upon us Quest 2 Whether shall the Church of Christ continue unto the worlds end because it is here said Behold I am with you unto the worlds end and Iohn 14.15 c. The Paraclet shall abide with you for ever Now if this Church be thus to extend itselfe to all nations and to the ends of the world then whether is it the same which at this day is called The Catholique Church upon earth Answ 1 First we grant and hold that this Church of Christs shall extend it selfe to all Nations And Answ 2 Secondly it shall last and continue untill the end of the world Nunquam enim deficiet fides in toto c. Faith shall never wholly faile but unto the end of the world Christian Religion in aliquibus perseverabit saith Carthusian Matth. pag. 233. b. fine that is shall persevere and abide in some place or other amongst some persons or other he will not say That it shall alwayes abide at Rome Answ 3 Thirdly we grant and hold that this Church with which Christ hath promised to be present is the same which is called in the Apostles Creed The Catholique Church But Answ 4 Fourthly wee deny that that Church which falsely cals her selfe by that name is this Church of Christ to which he hath
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
Keyes pt 2. fol. 191 192. 221 a. and pt 1. fol. 492 a b. Exorcists See Magi. Magicke Experience Faith is encreased by the experience of Gods mercy pt 1. f. 343. Eye Divers properties of the Eye pt 2. fol. 65. F. FAith Beliefe Assurance Confidence Divers questions both utile and usefull concerning the nature nourishing act object kinds markes benefits and approbation of true justifying Faith pt 1. fol. 133 b. 343. 436. 445. 515 a.b. and fol. 514 b. pt 2. fol. 60 b. 173. 180. a. 201 b. 203. 272 b. 349 a. Divers questions concerning weake and strong Faith and the nature notes and kinds of Assurance and Confidence pt 1. fol. 348 349. 433 b. and 452 453. 570. and pt 2. fol. 117 b. 118. 156 a. 173 b. 326 b. and pt 1. fol. 474 475 476. Faith cannot be separated from works and Love pt 1. fol. 76 b. and pt 2. fol. 149. A man may Beleeve more then is promised and how pt 1. fol. 110 b. c. How Christ requires Faith of us before he workes it in us pt 2. fol. 119 a. Wherein our Faith and Adams differ pt 2. fol. 156 a. Faithfull See Beleevers Fame Reputation Questions concerning the sorts of Fame and Reputation and how they may bee sought for and why Christians should be so carefull of their name fame and credit pt 1. fol. 13. and pt 2. fol. 17. Familists See Anabaptists Fanne What is meant by the Fanne in Christs hand Pt. 1. fol. 77 a. Fasting Why Christ fasted pt 1. fol. 89. Whether a choyce of meates upon Fasting dayes be a matter of Religion Pt. 1. fol. 65 a. and Pt. 2. fol. 163. 167 b. Questions concerning the sorts of Fasts in generall and wherein the true and false Fast consist and the nature definition ends reasons and benefits of Fasting pt 1. fol. 89 90 91 92 93 94 95. and 322 b. 323 324. 326. and fol. 502 b. Pt. 2. fol. 163 164 165. 203 b. Fate What Stoicall Fate is Pt. 1. fol. 466 a. Fathers Parents The duty of Parents towards their Children and the danger of the neglect of their duty pt 1. fol. 21 a. 123 a. and 511 b. 512 a. and Pt. 2. 53 b. 54. 61. Some are good Parents and evill persons Pt. 2. fol. 402. Why the Lord is called our Father Pt. 1. fol. 179 b. 290. and Pt. 2. fol. 181 a. The happinesse of those who have God to their Father pt 1. fol. 292 b. Why the ancient Fathers of former times are not fit Foundations to build our Faith upon pt 1. fol. 190 191. 194 b. The Papists easily reject many Fathers at once when they speake not on their side pt 2. fol. 234. Feare How danger may be feared pt 1. fol. 41 b. and 474. Feasts Divers questions concerning Feasts pt 1. fol. 456 457. Felicity See Blessednesse Fever The nature of a Fever pt 1. fol. 461 462 463. Figures See Allegories Fire There is a threefold Fire pt 1. fol. 78 a. Fishes Fishers Questions concerning the signification of this word Fisher and what things are observeable in Fishers and wherein Ministers resemble them pt 1. fol. 120 121. Flaxe What is meant by Flaxe pt 2. fol. 117 b. Flight Questions concerning Iosephs fleeing with Christ into Egypt pt 1. fol. 37. 40 41. 49. When and how Flight is lawfull in the time of persecution and danger pt 1. fol. 115 a. pt 2. fol. 28 b. 29 30 31 32. Floore What is meant by the Barne Floore pt 1. fol. 76 b. To Follow Christ Divers questions concerning our following of Christ pt 2. fol. 55 a. and pt 1. fol. 468 469 b. 440 b. 441 a. Foole. Folly How it is lawfull to call one Foole. pt 1. fol. 200 b. and pt 2. fol. 297 b c. Forgivenesse Remission Reconciliation Divers profitable questions concerning our Reconciliation unto God and his gracious forgiving of us pt 1. fol. 82 a. 310 a. 312 b. 313 b. 314 a. 489 b. and pt 2. fol. 223 b. 225. Divers questions concerning our forgiving one another and Reconciliation one unto another pt 1. fol. 205 206 207 208 209. 321 b. 322 a. and pt 2. fol. 223 b. 224 225 a. Questions concerning the power of the Church in pardoning of sinners Pt. 1. fol. 492 a.b. Forsaking See Dereliction Forswearing Swearing Perjury Oathes Divers usefull questions concerning Swearing and Oathes Pt. 1. fol. 236 237 238 239 240 241 242 243 244. and pt 2. fol. 152. 273. 297 a. 299 a. Divers profitable questions concerning Perjury Pt. 1. folio 232. 233. Foundation Three things required in a sure Foundation Pt. 1. fol. 440 a. Free-will Objections for Free will answered Pt. 1. fol. 329 b. and pt 2. 128. Fruit. God requires Fruit of us and why Pt. 1. fol. 426 b. a. 428 b. Questions concerning the sorts of Fruit and who are fruitlesse in the Church and our duty towards these who are Fruitfull Pt. 1. fol. 423 424 425 b. Fruition See Dispossesse Function See Calling Funerals See Buriall G. GAlilee Why Christ returned into Galilee and what things are observeable in Galilee Pt. 1. fol. 50. b. 51. Garments See Apparell Genealogies Differences concerning Christs Genealogie reconciled and divers questions concerning Genealogies answered Pt. 1. fol. 7 8 9. 12. Gentiles Heathens Infidels Vnbeleevers Questions concerning the Apostles preaching unto the Gentiles and of salvation offered unto them thereby Pt. 2. fol. 5. 9 a. How it is lawfull to inhabit amongst Infidels and Heathens Pt. 1. fol. 51 b. Whether Unbeleevers may performe good workes Pt. 1. fol. 262 a. Ghost See Spirit Gifts Divers necessary and profitable questions concerning the corporall externall and spirituall Gifts which are given us by God Pt. 1. fol. 399 a. 437 a. and pt 2. fol. 12 b. 13 a. 328 329 330. Glory Why and how we must seeke the Glory of our God in all things pt 1. fol. 178 b. 179 a. 294 b. 295. Whether there shall be any degrees of Glory in heaven pt 1. fol. 329. a. and pt 2. fol. 136. b. 146 b. 253 b. 259 a. Questions concerning Vaine-glory Pt. 1. fol. 467 b. God Controverted questions concerning the attributes of God as his immutability invisibility omnisciencie power subsistence goodnesse bounty and long suffering pt 1. fol. 83 b. 101 b. 128 b. 129 a. 164 b. 165 a. 241 b. 320. 321 a. 452 a. 527 a. and pt 2. fol. 1. 12. 33 a. 96 b. 214 215. 246. 277 a. 280 a. 290 b. 295 b. 327. 359 a. There is a God although wicked men have Atheisticall thoughts of him pt 1. fol. 300 b. and pt 2. fol. 33. And in what Bookes God is read pt 1. fol. 344. a. We must not demand a reason of Gods actions Pt. 2. fol. 95 a. 96 a. Where God dwels and how manifold his habitation is pt 1. fol. 241 b. 293 294 a. God loves man better then the other creatures part 1. folio 347 b. 348. Godly Godlinesse Piety Pious Holy Holinesse Holy things Purity Sanctity Holy men
thinking amisse and such c. 〈◊〉 b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 25 b. Historicall sense Fol. 33 a. § 2. Venit Fol. 45 a. Consolations Fol. 52 a. Of strong men c. Fol. 59 a. Religion Fol. 70 b. § 2. A whole sentence is left out to wit Fol. 75 a. Depth of obedience Fol. 76 â— True Christ Fol. 136 〈◊〉 Teach the Prophets Fol. 139 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 139 b. Doth necessarily Fol. 200 b. And froÌ„ unbridled Fol. 208 b. Reciliaâ—ion Fol. 226. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 245 a. Enforme Fol. 279. 〈◊〉 Fol. 392 b. May judge light Fol. 39â— b. Can be 〈◊〉 Fol. 〈…〉 Fol 419 a Throâ— Fol. 42â— â— Canonically Fol. 4â—4 â— Nor distant from ☞ Part 2. Fol. 256 b. Thou readest These Mr. Warneâ— and no 〈◊〉 where these Woâ—dâ— and Vâ—â—â—◠〈◊〉 left â—â—r 〈…〉 in his 〈…〉 〈…〉 In stead whereof thou shouldest reade thus Two For the avoyding of Fornication or for Procreation which are c. Phrase Either by thinking or doing amisse and such c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegoricall sense Venite Consultations Be strong men c. Resolution * The two former preheminences we allow of but the last wee dislike disclaime and detest neither Baptisme 〈◊〉 Circumcision having any such power in themselves Dept of Obedience True Church Teach the people Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not necessarily And not from unbridled c. Reconciliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enforce Panis May judge Or light c. Cannot be produced With one white Throad Counâ—â—ll Not a span distant fromâ— In the 2d. Part or Tâ—me thou readest thus Fol. 4 b. Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are are called the second or third therefore First doth not denote c. Fol. â— a. Prerogation Fol. 10 a. And after manners Fol. 14. a. How to esteeme Fol. 14. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 15 a. Iâ—vitut bacillo Fol. 15 b. The love of the word Fol. 15 b. Will the rituall pompe Fol. 16 a. Relation Fol. 16 b. Enquiring Fol. 17. Interâ—â—â—le Fol. 19 â— Acâ—rbi Fol. 2â— b. Mâ—din Fol. 21 b. Repose Fol. 21 b And rather the losse Fol. 〈…〉 Fol. 22 a. Intimate Fol. 25 a. Stirrs to be fruitfull Fol. 29 a. Loat Fol. 25 b. Pressed upon Fol. 26 a. The Serpent is on the earth and by innocencie flye to the Heavens Fol. 28 b. Fourthly in these Fol. 26. a. Mâ—rlocrats Fol. 36. b. Sub ratione bona Fol. 〈…〉 Provide in part Fol. 4â— â— Fâ—ints Fol â—6 b. Serpere Fol. 6â— a. Worthy wisedome Fol. 84. a. Generall â—otions Fol. 92. a. Smell Fol. 1â—â— â— First in so doing 〈…〉 himselfe of 〈…〉 Fol. 〈…〉 Praesultiâ—â—◠☞ Fol. â—56 b. In the end sixe Liâ—â—s are 〈◊〉 life 〈◊〉 which I have 〈…〉 of the Enemâ—◠〈◊〉 the 〈◊〉 Part or Toâ—â— Fol 27â— â— Christ 〈…〉 Fol 17â— b. And 〈◊〉 〈◊〉 to Christ Fol. 〈…〉 To Christs 〈◊〉 Humanity Fol. 29 〈◊〉 A Sight hath not 〈◊〉 In stead whereof thou shouldest reade thus Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are called the second or 3. ergo First signifies Primacy or precedency Answ 1. First because Peter is called First and none are called second or third ergo First doth not denote a Primacy or precedency but c. Prerogatives And after divers manners How to procure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iunitens bacillo The love of the world With the rituall pompe Relative Requiring Intrepide Acerbe Media Expose And rather to suffer the losse c Rabâ—â—s Imitate Strive to be fruitfull Goat Preyed upon The Serpent is on the earth the Dove in the ayre so we by wisedome should dwell on the earth and by innocency flye to the Heavens Fourthly certaine it is 〈◊〉 Maâ—â—â—â—â— Sub ratione boni Provide impart Feigneâ— Sperâ—â—â— Wouldly wiâ—â—dome Generall motions Swell For in so doing a man 〈◊〉 himself of the 〈◊〉 of good 〈◊〉 Presâ—liâ—â—s 〈…〉 And 〈…〉 To Christ â—â—ni◠〈…〉 〈…〉 FINIS