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
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
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
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.
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
common nature of men neither free from originall sinne thus Argum. Those unto whom Christ by his death hath brought salvation were guiltie of sinne but unto the blessed Virgine Christ by his death hath brought salvation and for her purchased salvation Therefore the blessed Virgine was guiltie of sinne The Major proposition is proved from this verse and these places Mark 2.17 Rom. 5.6.7.8.9.10 and 4.25 and 1. Cor. 15.3 Galath 3.13 1. Pet. 3.18 The Minor proposition is confirmed from Luk. 1.46.47.48.49 and Act. 4.12 Yea Bellarmine himselfe can say h Li 4. de amiss gra cap. 16. Inter Catholicos convenit beatam virginem per Christi sanguinem verè fuisse redemptam c. The Papists doe generally among themselves agree upon this and assent unto it that the blessed Virgine was truly redeemed by the blood of Christ and that which the Apostle sayth 2. Cor. 5. Christ dyed for all men is universally to be understood without excepting of any But here they give us a testimony of their subtile Sophistry Reply acutely distinguishing of a double salvation in this manner Christ is a Saviour in a double respect either for saving men already fallen into sin and condemnation or else for sustaining and preserving them from falling and in this sense onely he was a Saviour to the Virgine Mary who was preserved only from sinne by Christ not saved from her sins which she had not i Franciscani Fox pag. 801. To this we answer Christ is called JESUS a Saviour in this sense onely because hee should Answ 1 save his people from their sinnes in this verse he was then either a Saviour unto Mary or not at all but her Saviour he was as shee her selfe confesseth k Luke 1.47 therefore hee saved her from her sinnes Answ 2 Againe we answer one cannot be said to bee a Saviour if he save none but Christ in their sense never yet saved or preserved any that they should not sinne at all contra naturam pene est ut aliquis fine peccato sit l Deâ—ret part 1. dist 25. ca. 3. Gloss It is a thing against nature for a man to be without sinne No man or woman then was ever yet so preserved from sinne wherefore in that sense Christ is not a Saviour but that he saveth that is delivereth us from sinne m D. Willet Synops f. 1321. Vers 22 VERS 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Quest 1 Why doth the Angel adde this prophecie to his message Answ That thereby hee may confirme his message unto Ioseph for in the message he brings are two things observable 1. the matter or substance of it and that is the maine and chiefest doctrine of religion to wit our salvation by Christ and therefore it was necessary that it should bee confirmed from the Prophets the principles of religion being to bee grounded n 2 Tim. 3.16 upon Scriptures 2. The manner of it and that was miraculous in a double respect both in regard of the appearing of the Angel and also in regard of that divine conceptioÌ„ which he preadmonished Ioseph of and therfore to avoid all deceit which Joseph might imagine to be in this vision the Angel cites the Prophecie that so Ioseph might the more certainely give credit unto it Observ teaching us hereby that Miracles are to be confirmed by Scripture thus the Angel doth here confirme his message from Esay 7.14 and againe hee confirmes his message unto Zachary Luke 1.17 from Malach. 4.6 both which were miraculous Quest 2 But hence it may be demanded why are miracles to be proved by Scripture Answ 1 I answer first because delusions and false miracles may be wrought by Sathan Reade these places Iannes and Iambres wrought miracles Exod. 7.11.22 and 8.7 so 2 Tim. 3.8 Deut. 13.1 c. Antichrist shall come with signes and lying wonders Mat. 24.20 and 2 Thes 2.9 and Revel 13.14 and 16.14 Answ 2 Secondly because omnis confirmatio à fortioribus every confirmation must necessarily bee drawne from the greater stronger and more undeniable principles but unto the faithfull there is nothing more strong then the word of God and the holy Scriptures whom they will rather beleeve then one that should rise from the grave unto them True it is that the Apostels confirmed the Scriptures by Miracles unto unbeleevers o Cor. 14 2â— but the Angel here unto faithfull and holy Ioseph confirmeth his miraculous message by the Scripture for unto beleevers Religion is not to bee proved by Miracles but Miracles by Religion VERS 23. Behold a Virgin shall be with child Vers 23 and shall bring forth a sonne and they shall call his name Emmanuel which is by interpretation God with us This verse is a recitation of a prophesie Exposit from Esay 7.14 the scope of which prophecie is this Achaz feares Esai comforts him and for the further strengthning of him offers a signe which Achaz refuseth the Prophet disdaining this his obstinacie doth repeate a generall signe verse 14. adding a particular signe verse 14.16 Observ The malice of the Jewes against Christ and the truth of the Gospel doth evidently appeare by this place for First they will not grant that it is to bee understood Obiect 1 of Christ the Messias but either first of Hezekiah or secondly of Shearjashub the sonne of Achaz Isa 7.3 of thirdly of some other of Achazes sonnes whiâ—h was not as yet borne But to this I answer Answ the first and second were already borne and how can the third be called Emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man without blasphemie Secondly they object further It is not likely Object 2 that the Prophet would give a remote signe of an approaching deliverance or thus the conception and birth of the Virgin Mary could not be a signe unto Achaz to whom it was promised and made seeing it fell out 800. yeares at the least after Achazes death It is answered first the Prophet doth not Answ 1 give a remote signe of an approaching deliverance for here are two prophecies as followes by and by Secondly although the Prophet Answ 2 should doe thus yet were it no new thing there being divers instances of the like in Scripture p Vide Iunii Parall fol. 8. Thirdly This signe was not promised unto Answ 3 Achaz that wicked King that would not aske of God a signe Esay 7. but unto the house of David which continued unto the time that Christ was borne of the Virgin Mary as appeares by the genealogie of Christs drawne from David and Abraham by Saint Matthew unto Ioseph and consequently unto Mary as hath beene aforesaid q Pareus s The Jewes object againe The following Obiect 3 scope doth shew that this is spoken of a child either borne already or to bee borne hereafter unto Achaz verse 15.16 I answer those two verses doe not belong to this child for the proofe
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
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
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
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
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
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
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
and rent you § 1. Give not that which is holy unto the dogs Sect. 1 Biaâ— being asked by a wicked man what piety was held his peace wherupon the other demanded the reason of his silence I hold my peace saith he Quia de re tibi non conveniente quaeris (a) Laert. lib. 1. Because thou enquirest after a thing which concerneth thee not as if hee would have expressed that which was by Christ here uttered Turpe rosas suibus sanctum dare turpe catellis (b) Sphinx Theolog. pag. 30. Cast not pearles before swine neither give holy things unto dogs If holy things must not be given to dogs then why Quest 1 doe Ministers preach publikely to mixt assemblies which consists of bad as well as good men First we preach unto the wicked to see perhaps Answer 1 God will grant unto them the grace of repentance Secondly wee preach unto mixt assemblies because Answer 2 there are in every place some to bee healed Thirdly because wee should not lightly despaire Answer 3 of the salvation of any What is meant by holy things and pearles Quest 2 First some understand these of the deep mysteries Answer 1 of religion which the weake are not yet capable of as John 16.12 and 1 Cor. 3.1 2. August S. Secondly some understand these of the sacred mysteries Answer 2 namely the word and Sacraments which are to be concealed from profane persons Chrysost S. Muscul And these â—wo are here Answer 4 principally meant Thirdly some understand them of Answer 3 not imparting or communicating the word to those who contemne it P. Fourthly some understand here Reproofe Guali S. as if our Saviour would say reprove not those who either laugh at scorne or contemne it T. P First these words are to bee understood of the Word of God wherein three things are by our Saviour expressed viz. I. That the word is holy Q. II. That the word is a pearle R. III. That the word is ours S. Q. First the word of God is pure and holy Psal 12.6 and 18.30 and 19.7.8.9 Proverb 30.5 How doth it appeare that the word is holy and Quest 3 pure First it conteines no impure thing in it but is the Answer 1 fountaine of Sanctity the law of Piety and the very character of Purity Secondly it is the Image of God who is most Answer 2 pure And therefore must needs be pure Thirdly it gives unto us that holy One and Lambe Answer 3 without spot Jesus Christ and therefore must needs bee holy Fourthly it sanctifier us Christ prayes Father Answer 4 sanctify them by thy word Iohn 17.17 and pronounceth them pure Now yee are cleare through the word which I have spoken Iohn 15.3 (b) 1. Thess 4.3.4 Fiftly by the word the creatures are sanctified unto us 1 Timoth. 4.5 And therefore it is plaine that Answer 5 the word is pure Who sinne against this pure word Quest 4 First those who draw polluted things from thence Answer 1 as the spider doth poyson from the most wholesome flower or the ventricle who corrupts the best meâ—t when it selfe is corrupted these are they who turne the grace of God into wantonnesse Iude 4. Men of corrupt minds 2 Tim. 3.8 and polluted consciences Titus 1.15 And are either 1. Libertines who pervert the Gospell Gal. 1.1 Or 2. Prophane persons who from the Scriptures draw arguments for lasciviousnesse uncleannesse prophanenesse usury and lying Or 3. Hereticks Schismatiks c. who produce scripture for the bolstering up of errours falsehoods and untruths either against religion or humane society Answer 2 Secondly those sinne against this pure word who jest and play with it useing it either prophanely ridiculously jeastingly or scornefully Thirdly they offend here also who use not the Answer 3 word unto sanctification whether they be 1. Ministers who doe not teach unto sanctification but preach themselves or for their by-ends 11. People who doe not heare unto sanctification that is labour not so to heare that they may be purged Iohn 15.3 and transformed into the same Image of Christ 2 Cor. 3.18 And therefore Ministers must principally labour to present their people as chaste virgins unto Christ 2 Cor. 11.2 and Ephes 5.27 And people must labour to be holy both in word worke and thought because otherwise they doe not heare this pure word aright Quest 5 Secondly as the word is pure so it is a pearle and very precious read Psal 19.10 and 119 Psal verse 72.103.127 Ezech. 3.3 Ierem. 15.16 Wherein is the word of God like unto pearles or precious stones Answer 1 First they shine in the darke so doth the word Psal 119.105 Thy word is a light unto my feet c. so Heb. 4.12 13. and 2 Pet 1.19 Answer 2 Secondly they seeme vile and base when they are unpolished to those who know them not but are indeed precious they say that Aurichalcum Copper metall when it is first digged seemes more like gold than gold it selfe so the splendour of worldly things seemes more rare to the carnall eye then spirituall things doe The preaching of the word is foolishnesse and offensive unto some d 1 Cor. 1.18.21 but it is a precious jewell of more worth then all the things in the world e Mat. 13.45.46 Thirdly Pearles are cordiall and generally soveraigne Answer 3 not good for one griefe or sicknesse only but for all as Elexis saith of Diambra Diamargariton and Manus Christi So the Word of God is I. Profitable unto the sight or understanding David admired at the prosperity of the wicked and could not understand it til he came to the house of God Psal 73.17 18. II. It cooles the heat and allayes the burning of the affections whence it is called dewe Deut. 32.2 and water Iohn 7.37 III. It heales the wounds of our affliction Romanes 8.37 it affords us many comforts and comfortable promises by which we are supported in the day of tribulation Who offend against this precious word First those who are provoked by the reproofes of Quest 6 the word Answer 1 Secondly those who susque deque habent are Answer 2 indifferent whether they doe enjoy the Word or not Thirdly those who plus satis habent wish that Answer 3 there were lesse preaching Fourthly those who preferre thicke clay and Answer 4 temporall wishes before this precious pearle and will rather not enjoy it then purchase it with their money S. Thirdly this word which is so pure and precious is Ours cast not Your pearles before Swine as if our Saviour would say the Gospell is the proper inheritance and riches of the godly How doth the Lord call the Gospell Ours doth Quest 7 it belong only unto the faithfull First sometimes it is a appropriated unto Christ Answer 1 and called his Gospell because he sent it because he is the author of it because the message of salvation came by him and from him 2 Cor 5.19 20 f 2 Cor. 4.4 Secondly sometimes
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
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.
practise thereof we must examine whether we have taken Christs Physicke and digested it well in our hearts or not whether we have received some new internall strength from the holy Spirit which workes a change in our lives and by which we are enabled in some measure to obey and serve God Answ 5 Fiftly examine whether thy health returne by little and little or not A sick man knows that he begins to amend by these tokens namely I. If his pains abate and are weakned II. If his strength or body increase and that he can now stand or go III. If he have a better stomacke and appetite to his meat then formerly IV. If his meat digest well with him And V. If he can be more jocund and cheerefull than formerly By these then let us examine our selves viz. First are the assaults of sin and sathan fewer and weaker than formerly they were doth not sin raign in thy mortall body this is a good sign of saving health Secondly doth thy strength of Grace encrease art thou able to walk in the waies of God yea to run the race of his Commandments and to work out the work of thy salvation with fear and trembling this is a second good sign of health Thirdly hast thou a greater desire and more hungring affection after spirituall duties than formerly doth thy heart long after Christ and thy soul delight in hearing reading meditating praying and the like certainly this is another good sign of spirituall recovery Fourthly dost thou suck some good juyce and nourishment out of all the food thou takest is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper is thy joy increased by thy prayers unto God is thy soul daily bettered and more instructed by all thy hearing and reading undoubtedly this is an undoubted sign of health Fifthly dost thou daily increase in spirituall peace of conscience and in internall joy of the holy Ghost Rom. 14.17 then thou maist be certainly assured that Christ hath cured and healed thee for flesh and blood cannot work these things in thee Vers 13 VERS 13. But go ye and learn what that meaneth J will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Sect. 1 § 1. Go and learn quid sit what this is The words alleaged here by our Saviour are the words of the Prophet whereby our Saviour would teach us That all doubts are to be solved by Observ and from the holy Scriptures Ioh 5.39 Esa 8.20 Mic. 6.8 Ier. 23.28 Why must all the knots of Religion be solved Quest 1 by holy writ First because of all other writings onely these Answ 1 are not subject to corruption as the Papists themselves with us confesse Secondly because these are given unto us for Answ 2 this end that we might be taught by them 2 Tim. 3.16 It is usually questioned whether the breaches of Quest 2 the first Table or of the second be greatest To this we answer Answ that if there be an equall comparison that is if the greatest breach of the first be compared with the greatest breach of the second Table then the breaches of the first will be greater than the breaches of the second but if we make not an equall comparison then the breaches of some of the second Table are greater than some of the first as in this verse the Lord saith I will have mercie and not sacrifice where the Lord doth not prefer the duties of the second Table to the Morall worship of the first Table simply for spirituâ—ll duties are more excellent than corporall duties as the spirit is more excellent than the body if a man be like to starve for hunger then it is better to feed him than to teach him but simply it is better to teach him than to feed him § 2. I came not Sect. 2 Christ by saying here Veni I came doth intimate that he was not sent for by men but came freely of his own accord as Iohn 3.19 and 10.18 Wherefore did Christ come into the world Quest First he came to be a Physician and to cure Answ 1 our souls as in the former verse Secondly he came to give spirituall and living Answ 2 bread unto us that thereby our souls might be nourished Iohn 6.51 Thirdly he came to redeem us from sin and sathan Answ 3 Luke 1.74 Fourthly he came to bring us out of darknesse Answ 5 and to give the spirituall light of saving knowledge unto us that thereby we might see the way wherein we ought to walk Mat. 4.16 Ioh. 9.39 and 12.46 Fifthly he came to be a Mediatour unto us Answ 5 and to reconcile us unto his Father whom we had offended 1 Iohn 2.1 Sixthly he came to give life unto us Iohn 10.10 Answ 6 And all these of his own free grace love and mercie without any merit yea seeking of ours § 3. To call Sect. 3 Christ in saying here that he came not to call Observ c. would have us to learn That none can be saved without his call Rom. 8.29 How doth it appear that except Christ call Quest 1 us we cannot be saved It appears thus viz. Answ First all men naturally are under sin and therfore they must be freed before they can be saved Secondly and faith is to be given before we can be saved for I. There can bee no salvation without faith And II. There can be no faith except it be given from above for it is not to be acquired by any power or strength of nature but is the gift of God Thirdly we are called unto faith Act. 15.9 And therefore exâ—ept Christ vouchsafe to call us wee cannot be saved Quest 2 Whereunto doth Christ call us Answ 1 First we are called by Christ unto his society and fellowship 1 Cor. 1.9 Answ 2 Secondly Christ cals us unto glory 1 Pet. 5.10 whence elsewhere it is called a glorious calling Answ 3 Thirdly we are called unto security safety and peace Ier. 13.11 and 1 Cor. 1.8 And hence wee are commanded to make our calling sure because if that be certain then have we cause of exceeding joy Quest 3 How may we know whether wee be called or not Answ 1 First only those are effectually called who are taught of God Esay 5.4 Iohn 6.45 Answ 2 Secondly those who are called have their hearts opened sanctified Act. 15.9 16.16 Answ 3 Thirdly those who are called are humbled with a true sight and sense of their sins Act. 2.38 Answ 4 Fourthly they who are effectually called are also changed both in heart and life 1 Tim. 1.13 And therfore we must examine our selves whether I. We be enlightned and taught by God those things that concern his glory our good And II. Whether God have opened our hearts and sanctified our affections And III. Whether we be truely contrite and broken hearted for our sins And IV. Whether we be truely and totally changed both in
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
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
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
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
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
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
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
faulty that our Saviour here gives his Disciples such strict charge to take heed and beware of it Answ 1 First the Pharisees by their Religion sinned against the Law and that either I. Against the whole Law by obscuring of it which they did First by their many divers expositions for Epiphanius telleth us that they had a foure-fold interpretation of Scripture to wit of Moisis of Rabbi Aciba or according to some of Baraciba the sonne of Aciba of Adda or Iudah or Annanus and of the sonne of Assamonaeus Senens lib. 8.625 § 7. This may be applied I. To the Origenists who allegorize all truths II. To the Anabaptists who expound all Scripture according to their particular and severall revâ—lations Secondly the Pharisees obscured the Law by taking away from the people the key of knowledge Luke 11.52 Thus the Papists praise ignorance and take away the Scripture the key of knowledge from the people and stand in the justification of it as wee might shew from Doctor Standish Hosius Bellarmine and divers others of them wherein they are contrary to Chrysostome Origen yea holy Paul himselfe Colos 3.16 II. The Pharisees by their Religion sinned against the Parts of the Law that is both First against the Ceremoniall Law which they preferred too much by the observation of their Traditions as the washing of hands pots vessels and the like wherein they were more strict then in the observation of the Morall Law Marke 7.3 c. Now they had two sorts of Traditions to wit I. Divine which they understood literally and preferred before those things which were more weighty Now these were their Lotions Phylacteries borders of their garments and the like which Christ speakes of Mat. 23. And for which hee reproves them because they were more strict in the observation of them then in the great workes of the Law Wee must here observe that they did not sinne in the bare use of these because they were enjoyned by God For First the Lord commands them to make Zizith Fimbrias fringes in the borders of their garments Numb 15.38 Deut. 22.12 And it is wonderfull to consider what vertue they put in these and how much they ascribed unto them for they thought that these being put on were able to defend them from Iezer hara their Malus genius or corrupt concupiscence Paulus Phagius s Numb 15.38 Item Simler Gelasius This may be applyed to the Papists who ascribe full as much if not more to the signe of the Crosse as these Pharisees did to their Fringes For at first it was used for the testifying of our faith in Christ crucified but afterwards for the driving away of devils and for the saving and blessing of them from all evill or danger and the like Secondly they had their Tephyllim Phylacteria and these were not inventions of their owne but commanded by God Exodus 13.9.16 Now they had a double Phylacterie one to weare upon their fore-head and another for their left arme both which were made of parchment and were worne every day In these Phylacteries were writ foure sentences or lessons which they called Parschioth namely I. Deut. 6 4. Heart oh Israel the Lord our God is one Lord And thou shalt love him with all thy heart with all thy soule and with all thy might II. Exodus 13.1 2. The Lord said unto Moses sanctifie unto mee all the first borne III. Exodus 13.11 12. When the Lord shall bring thee into the land of Canaan thou shalt then set apart unto him all that openeth the matrix IV. Deut. 11.13 If thou wilt hearken unto my Law and love me with all thy heart then I will give thee the former and latter roine II. The Pharisees had humone Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Epist 151. Multas constitutiones à majoribus per manus traditas quae non inter leges Mosis p Ioseph Antiq. 113.18 Besides the Lawes of Moses they had divers traditions delivered unto them from the Elders And these were the traditions which our Saviour speakes of Matth. 15.9 I could name many of these traditions but that some of them would offend chastity yet if any would see them let him reade Hierome Epist 151. I wil only name one or two concerning their Tephillim God commanded them to weare them but their Elders commanded that the lessons or sentences which were writ in them should be writ in foure equall lines one no longer then another and therefore some of the versâ—â— were clipped and not set downe as they were in the Text. Againe when they had on their Tephillim then they must not come neere any grave or sepulcher that is not within foure cubits of it and this was not commanded by God but injoyned by their Elders Now they offended doubly in these traditions For First they placed a great deale of hope confidence and religion in the observation of these traditions Si quis Tephillim quotidiè utatur et non negligat perinde sit ae si quis servet omnia praecepta Dei If any weare his Phylacteries daily and observe the Traditions and Injunctions of the Elders in the wearing thereof he hath done in effect as much as if hee had observed and kept all the commandements of God q Vide Sylloge vocum exotic ubi Plura pag. 153. c. ad 160. s Mat. 23.5 Secondly they sinned in these traditions because they preferred them before the precepts of God Matth. 15.9 Now the Papists are like the Pharisees and like unto them offend in both these as was sufficiently shewed in the former Chapter and might bee shewed by that beastly Tenet of theirs that whoredome is rather to be tolerated then mariage in those that have entred into holy or rather ungodly orders but I forbeare it Thus wee have seene how in some things the Pharisees sinned against the Ceremoniall Law Secondly the Pharisees sinned against the Morall Law and that many wayes to wit I. Cortici inhaerendo by looking onely to the letter of the Law Mat. 5.20 21. and purging only the outward man Matth. 23.25 So there are many who abstaine from great grosse criminall and enormious offences who never regard sanctification at all Minima praeferendo by preferring the lesser things as appeares thus First because they were curious and strict in the lesser things as Matth. 23.23 Secondly because they were injurious in the greater things as Matth. 23.4 This may be applyed to grosse Hypocrites who are sharpe Censurers of others and yet no better themselves many there are who have a shew of profession but in the mâ—ane time are covetous proud angry cruell injurious to others and given to revenge themselves III. Externis incumbendo by insisting and resting only in the outward worke doing that which was commanded onely to be seene of men and to be praised by them Matt. 6.3 and 23.5 Now this may be applyed to two sorts of men viz. First unto Hypocrites who desire to be seene and applauded for that which
eternall good things and not to conferre upon Peter and his successors wordly power and pomp Secondly our Saviour in this his commission Answ 2 given to the Apostles and Ministers of the Church speaks not of externall good things but of internall namely of the righteousnesse of the heart of the expiation of the mind and of the remission and pardon of sins which things are not subject to externall power as other corporal things are And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope Thirdly the power of the Keyes doth consist Answ 3 in the remitting and retaining of sins as Iohn 20.22.23 Whose sins ye remit they are remitted c. And therefore no Primacy or externall power is here meant Answ 4 Fourthly the Keyes ought not to be separated from the word and therefore seeing the Preaching of the word is common to all Ministers the Keyes cannot signifie an externall power or Primacie which belongs only unto one particular person Answ 5 Fifthly the Holy Spirit is the Rector and governour of the Keyes for Christ Iohn 20. being about to give them the charge of Preaching and the power of binding loosing doth first breath upon them saying therewith Receive ye the Holy Ghost and therefore no externall and personall Primacie can be here meant Answ 6 Sixthly the use of the Keyes ought not to crosse or contradict the Holy Scriptures but ought to be agreeable and in all things according to the Holy Scrâ—ptures but these ascribe full and absolute power of all things only unto Christ Matth. 28. All power is given to me c. Therefore by the Keyes Christ did not promise any such power to Peter or his Successours Answ 7 Seventhly the power of the Keyes is not absolute or boundlesse but limited and determined and therefore the use of them depends upon the will of him who delivered them and consequently except they be administred according to the will of Christ they are not effectuall but a heady presumption That is Christ neither gave to the Pope nor Peter nor unto any Apostle or Minister absolute power to excommunicate and bind over to Sathan or to remit and pardon whomsoever they will but they must onely bind impenitent and obstinate persons and loose only penitent and obedient or otherwise they shall be punished for abusing their office and power and transgressing their charge If the studious Reader would see this enlarged by many more Arguments let him reade Aret. probl de Clavibus fol. 25. b. 26. a. Quest 2 How or when do those to whom Christ hath committed the keys abuse their judiciary power which with the Keyes is given unto them Answ 1 First the Prelates and Clergie abuse this judiciary power when they usurpe this judiciary power over persons which are not subject to their jurisdiction as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline contrary to the practise of S. Paul 1 Corinth 5.12 Or if one particular Church to wit the Church of Rome or France should excommunicate or assume power to cast another Church as of England out of the Communion of the Catholike Church for some errour as they conceive which it holds Indeed one Church may counsel and advise another but not exercise this judiciary power over any Church though in some things faulty which is not under her jurisdiction Answ 2 Secondly this judiciary power is abused by the Prelates when they judge those unjustly which belong unto their jurisdiction that is when they do not judge them according to equity and the Law of God but out of malice or ignorance pronounce those who are Orthodox to be Heterodox and punish them for Heretikes For it often happens that they which have lawfull power to judge use that power of judging unlawfully Thus the Scribes and Pharisees excommunicate all those who confesse Christ Iohn 9 22. So the Papists punish those who are amongst themselves for Heretikes and bring them into their bloody Inquisition if they be found to read and study the Scriptures and begin to acknowledge the truth of the Gospel Thirdly this judicary power is abused by the Answ 3 Clergy when they judge men truly and that for some errours in Religion but over and above impose those punishments upon those who are so condemned for Heretikes which doe not belong unto an Ecclesiastical Court to inflict as if a man being convicted of heresie and condemned for it they should presently endeavour to spoil him both of his life and goods Now this belongs to the Civil Magistrate to inflict these punishments and not unto the Sacerdotall power and therefore it is an abuse of their authoritie to goe any farther then judgement for the execution of the Lawes is to be left to the Civill Magistrate Bishop Davenant de Iudice controv pag. 90. Some Papists Object this place to prove that Object 1 the Pope may by his dispensation dissolve the Oath of Alleagiance Christ saith whatsoever thou loosest in Earth shall be loosed in Heaven Therfore the Pope hath power to dispense with all kind of vowes and Oathes First this text is not understood of every kind Answ 1 of loosing and binding as of Oathes and vowes but of the binding of sins to the impenitent and of loosing and releasing of sins as their own interlineary Glosse expoundeth and the Scripture warranteth Iohn 20.23 Secondly absolute power is not given of binding or loosing but according to Gods will as Answ 2 Lyra expounds it Supposito debito usu clavis c. The right use of the Key being supposed God approveth it in Heaven Now it is not Gods will that lawfull Oaths should be violated but faithfully kept Psalm 15.4 He that sweareth and changeth not shall dwell in Gods house Thirdly this power of binding and loosing is Answ 3 given to all Apostles and their successors Mat. 18.18 And so Hierome confesseth as hee is cited by the ordinary glosse And therefore if this exposition were true then every Priest might dissolve reverse and dispense with Oathes Fourthly whatsoever is said to St. Peter is not Answ 4 said to the Pope unlesse he would shew himselfe to be the true successor of St. Peter both in doctrine and place in the probation of both which he failes The Papists further produce this place to warrant Object 2 the Popes practise of dispensing of pardons and selling of Indulgences affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter to whom Christ said whatsoever you loose in earth shall be loosed in Heaven They argue thus That which was given to Peter was given also to the Pope But from this place it appeares that unto Peter was given a full power of loosing sinners both from the fault and punishment Therefore this power is also given to the Pope Cajetan opuse tract 8. Answ 1 First for a full answer of this
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
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
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
head of the Church pt 2. f. 181 182 183 184. 186 b. Whether he may erre pt 2. f. 184 185. 199 b. Whether the chiefe authority of expounding Scripture beloÌ„g unto him pt 2. fol. 189 b. 292 293. Whether he can dispense with oathes and sell pardons be above Councels pt 2. f. 192 b. 216 b c. The Popes pride shewes him to bee Antichrist pt 2. fol. 15 b. 263 a. Possession See Dispossesse Possible See Impossible Poverty See Poore Power See Ability Practise Why knowledge and practise must be joyned together pt 1. folio 176. 438 a. Praise The praise of men is not to be sought and why pt 1. fol. 341. Prayer Questions concerning publike and private prayers pt 1. fol. 125. 272 b. 273 b. 274 275 a. Questions concerning the definition nature necessity efficacy utility impediments quantity time place and posture in prayer and to whom wee must pray Pt. 1. fol. 272 a. 276 b. 277 278. 292 b c. 316 b. 317 318 b. 321 a. 401 b. 433. 443 b. 446 a. 450 451. 460. 474 a. 517 a. 525 b. 526 527. and pt 2. f. 171. 266 b c. 268 a. 271 b. 272 a. 273 a. 296. How must we pray perseverantly fervently humbly submissively and with meditation pt 1. f. 401. 443. 44 b. 445 a. 514 a. and pt 2. folio 266 b. 268 b. Men may be knowne what they are by their prayers pt 1. fol. 226 a. Prayers not understood are not pleasing unto God pt 2. fol. 271 a. What things are contrary to true prayer pt 1. fol. 272 a. 273 a. 276. Whether prayer be meritorious pt 1. folio 275 b. 277 a. Whom God hath promised to heare when they pray pt 1. f. 293 a. 433 a. QuestioÌ„s concerning the Lords prayer pt 1. f. 280 289 290. 318 b. 319. Divers questions concerning praying for temporall things pt 1. f. 306 b. 307 308 309. and pt 2. f. 359 a. Why Christ heard Sathans prayer granted his request pt 1. fol. 484. Preaching See Ministers Preaching Teaching To Teach Questions concerning those who are called to preach pt 1. folio 4. Questions concerning the excellency dignity necessity utility definition end power universality effects and perpetuity of Preaching pt 1. f. 63 a. 66 b. 70. 118 b. 119 b. 124 b. 126 b. 127 b c. and f. 524 b. and pt 2. f. 9 b. 10 a. 11 a. 51. b. 59 b. 62 a. 84 b. 170 b. 273 b. 352 c. Questions concerning those who enjoy the preaching of the word pt 2. fol. 8 b. 88 a. How preaching and teaching differ pt 1. fol. 1â—4 and pt 2. folio 11 a. Why the word was not preached unto the Gentiles pt 2. folio 5 a. Who hinder the preaching of the word pt 2. folio 10 b. 11 a. How Christ teacheth us p. 2. f. 32 b. 138 Why the preaching of the word must not be promoted by worldly pompe pt 1. folio 172 b. Why the word is preached to wicked men yea all men pt 1. f. 396. b. 523. Precepts See Commandements Predestination The decree of Predestination depends upon the will of God part 2. folio 95. Preferre See Esteeme Preparation We must prepare to meet Christ and how pt 1. folio 63 b c. and Pt. 2. folio 325 b. Preparation is necessary unto every good duty pt 1. folio 57. And where in this preparation consists pt 1. fol. 63 b c. 64 b. and pt 2. folio 73 a. And by whom it is wrought pt 1. folio 64 a. Presence Absence Divers questions concerning the utility and excellency of the presence of God and Christ Pt. 1. fol. 327 a. 486 b. and 491 a. and 502 b c. and pt 2. folio 33 a. and 222 b. 223 a. Questions concerning the causes and evill consequents of Christs Absence pt 1. fol. 502 b c. Presumption The causes of presumption against God pt 1. fol. 46. The Devill tempts us unto Presumption Pt. 1. fol. 103 b. Pride What and how manifold Religious pride is pt 1. fol. 141 b. Pride was the first sinne part 1. fol. 140 b. Priest The office and nature of the High-priest pt 1. fol. 30. Principles See Maximes Procession Popish Procession on Palm-Sunday not warranted by Scripture Pt. 2. folio 207 b. Procraftination See Delay Profession Professors Divers necessary and profitable questions concerning the necessity manner impediments helpes effects and reward of a sincere profession of Religion pt 1. folio 125 b. 520 b. and pt 2. fol. 28 b. 34 a. 38 39 40. 44 45 46. 179 a. Questions concerning outward Professors and outward profession onely pt 1. folio 432 b. and pt 2. fol. 41 42 43. 46 a. 69 a. Questions concerning those who dare not in dangerous times publikely professe Religion pt 2. folio 38. 40 b. 41 a. What things are common to the hypocriticall and sincere professor pt 2. folio 135 b. Promises Questions concerning mans promises to man pt 1. folio 37 38 39. And mans promises to God pt 1. fol. 59. And Gods promises to man pt 1. folio 46 b c. 110 a b c. 127. Prophane men Prophanenesse Wicked men Wickednesse Questions concerning the nature iniquity end punishment and duty of prophane and wicked persons pt 1. fol. 33 a. 46 a. 398. 429 b. 430 a. and pt 2. fol. 349 b. How wicked men have right to temporall blessings pt 1. folio 258 a. Prophets Prophecying Divers questions concerning Prophesies or prophecying pt 1. fol. 42 b. 43. and part 2. fol. 63. 75. Questions concerning Prophets pt 1. fol. 183 a. and 423 b. 424 a. and Pt. 2. fol. 56 a. 62 a. 70 b. 75 b. 290 a. Questions concerning false and evill Prophets pt 1. folio 422. 427 b. 435 a. and pt 2. fol. 310. Propositions See Conclusions Prosperity In outward things prosperity is very dangerous pt 1. folio 142 b. Protection The Lord will protect his Children pt 1. folio 35 a. Wherein we may read the protection of God Pt. 1. folio 344 a. Protestants Protestants may be taken two manner of wayes pt 1. folio 69. Providence Divers questions concerning the Providence of God viz. what it is and who erre about it and what we are to beleeve concerning it and wherein we may read the providence of God and who tempt his providence and what the nature of his generall and particular providence is pt 1. folio 257. 302 a. 303 344 a. 347 b. 357 358 359. 466 a. 486 a. and pt 2. folio 35 b. 36 37 a. Objections against the providence of God answered pt 1. folio 406 b. and pt 2. folio 261 a. Those things which proceed from second causes are ordained by the providence of God unto higher ends pt 1. folio 115 b. 484 b c. Christ by his providence orders the temptations of his children pt 1. folio 112 b. Provision God will provide for his Children pt 1. folio 51 a. and pt 2. folio 14. b. 37 a. What is meant by this word provide Matth. 10.9 Provide
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
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of