must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
and 2. Pet. 2.1 and 3.3 Iude 4.18 verses From whence comes it that the Church is never Quest 1 free from false Prophets First from the malice of Sathan who is Gods Answer 1 Ape and therefore will have his Chappell where God hath his Church Revel 2.9 And will sow tares where God sowes corne Secondly this comes from the justice of God Answer 2 who gives them over to believe lyes who will not believe the trueth 2 Thessal 2.11 and 1 King 22. They would not believe the Lords Prophet and therefore a lying spirit in the mouth of their false prophets deceives them Thirdly from the wisdome of God who permits Answer 3 errours and false teachers that the good may be discerned 1 Cor. 11.19 How many sorts of false prophets are there Quest 2 First Hereticks who labour to seduce men from Answer 1 the faith teaching opinions which overthrow some fundamentall trueth 1. Timeth 4.1 and 2. Peter 2.1 Secondly ignorant persons who desire to be Answer 2 teachers and yet neither understand what they say nor whereof they affirme 1 Timoth. 1.7 And so both deceive others and are also deceived themselves 2 Timoth. 3.13 Thirdly proud as Diotrephes who loved the Answer 3 preheminence 2 John Fourthly contentious Some saith Saint Paul Answer 4 preach Christ out of envy and contention Philip. 1.15.16 Fiftly covetous who goe about to deceive for Answer 5 their owne base ends Rom. 16.17.18 Sixtly hypocriticall as follows afterwards Answer 6 § 3. In sheepes clothing Section 3 What is meant by these words Question First Christ in these words alludeth to the practise Answer 1 of false Prophets in former times who counterfeited the true Prophets in their attire for the ancient Prophets were usually clothed in rough and course attire hence Elias in regard of his attire is called an hairy man 2 King 1.8 and John Baptist Math. 3.4 And the false Prophets did counterfeit the true in their attire for this end that they might more easily deceive the people as Zachar. 13.4 the Lord saith of them they shall weare a rough garment to deceive for when they wore such course attire made either of sheepes skinnes or sheepes wooll wherewith the true Prophets were usually clothed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeed they were full fraught with damnable errours Now Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable doctrine and therefore are the more dangerous Perkins S. Second the true meaning of these words is this Answer 2 they shall have a shew of that sanctity authourity and divinity which the true Pastors of the Church have particularly 1. They shall saine Revelations as Mahomet David Georgius the Anabaptists and Basileans did 2. They shall cite Scripture for their opinions but corrupt it as the devill did Math. 4. 3. They shall boast of miracles as the Egyptians did in time past and the Jesuites at this day (r) Reade Deut. 13.1.2 2. Thes 2.9 4. They shall have an outward shew of holinesse and sanctity as Socinus had in Polinia and the Jesuites where they come This kind of garment Paul cals hypocrisie 1 Timoth 4.2 (Å¿) 2 Tim. 3.5 5. They shall bragge of succession as the Papists doe And thus come clothed in sheepes skins § 4. But inwardly are ravening wolves Sect. 4 Christ in those words showes that there are many Ministers devoure teare and destroy but feede not (t) Acts 20.28.29 Why are they called Wolves First for their covetousnesse because they are Question 1 alwayes greedie and never satisfied Rom. 16.17 Answer 1 Secondly for their crueltie because they labour Answer 2 to seduce and pervert and draw people from Christ unto Sathan from life unto death Acts 20.29 How may they be known Question 2 First by their pride they exalt themselves but Answer 1 the Apostles did not so Secondly by their covetousnesse they seeke Answer 2 themselves but the Apostles did not so Thirdly by their carnalitie they are so much Answer 3 given to the world and their pleasure that they â—indeâ— men rather thou further them from the profession of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill life in a leader hindereth the march Fourthly by their entrance Ierem. 23. coming Answer 4 when they were not sent Rom. 10. and 2. Timoth. 3.6 Fiftly by their doctrine if it bee either erroneous Answer 5 or factious Sixtly by their endeavour or end if they labour Answer 6 to draw disciples after them Acts 20.30 verse 16. Verse 16 yee shall know them by their fruits Doe men gather grapes of thornes or figs of thistles § 1. Yeâ— shall know them by their fruits Sect. 1 What is the meaning of these words Question 1 Christ meaneth not so much the fruit of their lives for that in outward appearance Answer and in the judgement of man may bee as good as the true Prophets they coming as the other doe in sheepes clothing as of their doctrine for that wee must specially marke trying it by the word and not be carried away with the pompous ostentation of their works What are the fruits of true doctrine Question 2 The fruits are many Answer but having to speake of this elsewhere by Gods assistance hereafter I now instance but upon one maine fruit which is acknowledged by all sides and on all hands without controversie and that is pietie of life And therefore upon what trâ—e of doctrine wee finde this fruit of holinesse and sanctity grow we must judge it a good tree The Papists here object Objection Many trâ—es of thereformed Churches bring forth evill fruites Many Protestants live wicked lives Answer 1 First we know it we acknowledge it and from our hearts deplore and bewaile it Answer 2 Secondly if it be thus with the Protestants what is it with the Papists They will not wash their hands I am sure from this none of their writers ever affirming that all Papists are Saints Answer 3 Thirdly the question is not concerning the life but concerning the doctrine whether that impiety of life which is in some of our Church flowes from the doctrine of our Church as from a fountaine or from the corruption of their owne nature Let us now examine this both in us and them First we affirme that the impuritie of life which is in some Protestants proceeds not from the doctrine of our Church and wee confirme it thus 1. Because wee daily inculcate into the eares of our people those Apostolicall precepts and assertions Those who are in Christ Iesus have crucified the flesh with the affections and Lusts Galath 5. And those who hope to bee saved by Christ must purge themselves 1 Iohn 3. And that they must put off the old man and put on the new Roman 13.12.13 Yea follow after holinesse because without this none can bee saved This our Church teaches and this many although not all in our Church
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
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
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
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
lest we fall into the irefull hands of God Heb. 30.31 for then we shall either be punished with temporall or eternall torments § 2. Cut it off pluck it out and cast it from thee Sect. 2 Is the body to be dismembred No Nâ—â— mutilarâ—lum corpus sed fraenandus usus Quest 1 sâ—â—sâ—â—â— Calvin s Non praecipit damna corporis Hilar. s Non de membrorum compage disturbandâ Chrysostome s Quest 2 Why may not the body be dismembred and mutilated Answ 1 First because the members of the body want the sense of sin Potes cogere manum ut pecâ—et manus te cogere non potest Hilar. s Thou maist constrain thy hand and force it to sin but thy hand cannot compell thee unto evill Answ 2 Secondly Otiosum damnum corporis relictâ voluntate concupiscentiae Hilar. It is to no purpose to cut off an hand and pluck an eye out of the body so long as lust and concupiscence remain in the soul Answ 3 Thirdly Quia crimen non carnis sed voluntatis non oculus sed per oculum animus intuetur Chrysost s Because the fault when a man sins is in the will not in the flesh and it is not the eye that lustfully looks upon beauty but the minde by the eye And therefore unwarrantable was the practise of Leo the first who cut off his hand because by the kisse of a Matron he was inflamed and kindled unto lust Sabel 5.6 Sect. 3 § 3. For it is better for a man to enter into Heaven having but one hand foot or eye c. Quest Shall any be lame in Heaven Answ 1 First certain it is that there shall be no deformity in Heaven neither shall there be any wounds or lamenesse there Answ 2 Secondly some say that our Saviour speaks of the losse of these members in this life but it is here said It is better to enter into life not to remain or abide in life having but one hand c. And Mark 9.43 45 47. it is called the kingdom of Heaven and in both places is diametrally opposed to Hell Answ 3 Thirdly some say that our Saviour speaks comparatively as if he should say put case that thou shouldest be deprived of thy eye for ever yet it were better to have one in Heaven than two in Hell Answ 4 Fourthly we may safely and certainly answer that the speech is figurative and therefore the letter thereof is not too strictly to be pressed or urged Sect. 4 § 4. Than having two to be cast into hell fire Observ 1 We may learn hence that it is necessary that we be separated either from God or from sin or that either the sin or sinner must necessarily perish either sin must be cast off or the sinner must be cast into hell fire 1 Tim. 2.19 Mat. 7.23 Rev. 2.5 yea it is an excellent sign of a Saint and sanctified man to be totally separated from sin and the occasions thereof Object Against this it will be objected If this be a mark of a holy man then none are holy for these things can none do viz. separate themselves from sin and the occasions thereof Answ Although of our selves we cannot yet by Gods assistance we may and that two manner of waies namely First by a sincere purpose of heart Acts 11.33 Rom. 7.17 20. And Secondly by an increase of grace for thereby we shall be taught and enabled I. To sin more seldome every day than other And II. To check and reclaim our selves sooner from sin than formerly And III. To lament bewail and be more sorry for our sins and more condemn our selves for our iniquities than heretofore And IV. To love sinne lesse but hate it more then hitherto we have done And V. To love good things and godly duties better every day then other Why is this place so expresly thrice repeated Quest 1 that is both Mat. 5.29 30. and 18.8 9. and Mark 9.43 45 47 First it is repeated for the certainty of the Doctrine Answ 1 Observ 2 or to teach us That the condemnation of the wicked is most certain or That sinners shall certainly be cast into hell Mat. 5.18 and 24.35 Psalm 19.17 and 1 Cor. 6.9 Gal. 6.7 Psal 11.6 Rom. 2.8 12. How further doth it appear that sinners shall Quest 2 certainly perish First because Tophet was prepared for such Answ 1 as Heaven was prepared for the righteous and therefore the one is not more sure of Heaven than the other is of Hell reade Esa 30.33 Prov. 16.4 Rom. 9.22 23. Secondly it appears evidently that the wicked Answ 2 shall perish thus The Lord can as well cease to be as not to be just but he should not be just if he should not punish the wicked and make a difference between them and the righteous and therefore they shall never go unpunished 2 Thes 1.6 7. And therefore sinners must not delude themselves and think that they may sin and live for they must either leave their sins or lose life everlasting they must either turn from their iniquities or submit themselves to hell fire and everlasting death Must all adulterers and drunkards and sweaters Quest 3 and the like be cast into hell Certainly all such shall except they repent Answ for true Repentance onely approves Faith to be true Secondly this place is thrice expresly repeated Observ 3 for our instruction to teach us That the repetition and recapitulation of Answ 3 those things which are taught is commodious and profitable 2 Pet. 1.12 and 3.1 And that I. Because many often are not present when things are first taught and delivered And therefore a short recapitulation of those things can neither be displeasing to those who have heard them nor unprofitable unto those who heard them not II. Because many often are present which attend not and therefore a brief repetition will sharpen and quicken their attention We must sow and water if we desire that our labours may be profitable III. It is evident that repetition of what hath been formerly preached is very profitable because it is very hard for us 1 To understand divine Truths And 2 To beleeve all saving Truths And 3 To love all holy duties and things which are taught unto us And 4 To remember those things which are delivered and taught And 5 Seriously to mark and observe them Now it is necessary that all these should be done and therefore a brief rehearsal of what was formerly more amply delivered must needs be profitable unto all who desire to be understanding and good hearers IV. A short repetition is yet further profitable in a threefold regard namely First in regard of our selves for the hearing of that twice which nearly concerns us doth imprint it deeper and fixe it the surer in our hearts Secondly in regard of our judgment and understanding for those things which we understand not at all or not right or not sufficiently at the first hearing we shall understand the better by a second
For he that shall come will come and will not tarry if he see deliverance Answ 1 to be better for thee then affliction is Answ 2 Secondly if he deferre his comming then thinke thou with thy selfe that his Kingdome is not of this world and that it is given unto his Subjects in this World to suffer Answ 3 Thirdly transferre and carry therefore the thoughts of thy heart unto heaven that thou maist be comforted and delighted with the remembrance thereof Consider this with thy selfe Here J am poore there shall J be rich Here J am sicke there J shall be sound Here J am contemned there J shall be honoured Here J am crowned with Thornes there J shall be crowned with glory for the remembrance of these and the like will expell all sense of humane sorrow Answ 5 Fifthly we must rejoyce also in death because the sting of it is taken away Hose 14.13 and because it brings us to the presence of this King and the possession of this Kingdome Answ 3 Thirdly the Subjects of this King or Kingdome must desire the propagation enlargement and promotion thereof The multitude here sing Hosanna to the highest as if they would say Grant oh eternall God that this thy King may be acknowledged and worshipped by all men And to this purpose wee are taught to pray Thy Kingdome come Answ 4 Fourthly the Subjects of this King must helpe forward this Kingdome themselves as much as in them is Thus some of the multitude here spread their garments in the way and those as is probable which had no garments to spare cut downe branches and strewed them in the way And thus according to our ability wee must doe good and thereby labour to advance and enlarge this Kingdome VERS 8 9. And a very great multitude spread their garments in the way Vers 8.9 others cut downe branches from the trees and strewed them in the way And the multitudes that went before and that followed cryed saying Hosanna to the Sonne of David Blessed is he that commeth in the name of the Lord Hosanna in the highest The Papists upon Palme-Sunday Object have a solemne procession which is celebrated with carrying the Sacrament about and strewing of rushes and bearing of palmes and setting up of boughes and hanging up of rich clothes and the singing of the Quiristers and all this they would warrant by this practise of the multitude in the text Rhemist annot Matth. 31. § 1. First we say that their processions are horrible Answ 1 abusings and profanations of the Lords institution who ordained his supper to be eaten and drunke and not to be carried about in procession like an Heathenish Jdoll Secondly that which CHRISTS Disciples and Answ 2 the people did they had warrant to doe out of the Scripture but where are the Papists enjoyned this theatricall pompe The riding of CHRIST upon an Asse was before Prophesied of Zach. 9.9 And the Childrens crying out in the Temple Psalm 8.2 And the cutting downe of Palme branches was a Ceremony belonging to the Feast of Tabernacles truly accomplished by our deliverance in CHRIST But the Papists have turned the holy mystery of CHRISTS riding to Ierusalem to a May-game and Pageant-play To whom were the multitude opposite or contrary Quest 1 in this their practice To the Scribes and Pharisees Answ as is evident by these particulars The people cry First Blessed is he that commeth in the name of the Lord. Secondly Blessed is the King of Israell and blessed is the Kingdome of our Father David which comes in the name of the Lord. Thirdly these desire the prosperity and flourishing estate of this King Fourthly these rejoyce and sing prayses unto God for sending of this King But the Pharisees cry First Cursed is he who commeth in the name of Beelzebub Secondly we have no King but Caesar and he that favours any other is not Caesars friend and therefore this man shall not raigne over us Thirdly these desire that this King were destroyed and all his glory laid in the dust Fourthly these disdaine the honour and esteeme of this King and are sorry for it Quest 2 Whereof were the Tabernacles and Boothes made wherein the people remained in the Feast of Tabernacles Answ Plutarch making mention of this Festivity saith That these Boothes were made principally of Ivie boughes Plut. Sympos 4. Problem 5. But the Scripture reckoneth up foure distinct kinds Levit. 23.40 which are thought to be I. The Citrine Tree II. The Palme Tree III. The Myrtle Tree IV. The Willow of the Brooke P Fag in Lev. 23. The Rabbines teach that every man brought every morning his burden of the boughes of these foure Trees otherwise he fasted that day And this burden they termed Hosanna Elias Thisbit Now in allusion hereunto the people here cutting down branches from the trees and strewing them in the way when our Saviour did ride into Ierusalem cryed saying Hosanna to the Sonne of David VERS 16. Iesus saith unto them Vers 16 have ye not read Out of the mouth of babes and sucklings thou hast perfected prayse The Papists produce this place to prove Object 1 that prayers which are not vnderstood of the party praying are acceptable unto God and they reason thus young childrens prayers proceeding from the instinct of Gods Spirit be acceptable and so the voices of the like or of other simple folke now in the Church though themselves understand not particularly what they say be marvailous gratefull to CHRIST Rhem. annot Math. 21. § 4. Answ 1 First that all those who pray unto God by the instinct of his holy Spirit are acceptable unto him wee grant but this is as farre from the thing in hand as the Objection is from truth Answ 2 Secondly the children that by the instinct of Gods Spirit cryed in the Temple Hosanna in the highest spake in the Syrian tongues which they understood and also knew that they saluted our Saviour CHRIST as their Messias whose comming they were taught according to the Scripture to looke for although they understood not distinctly all mysteries of Christs office which none of his Apostles did thorowly know at this time Answ 3 Thirdly this is a grosse conclusion The children in the Temple spake in a language which they understood yea uttered those words which in part they understood also Therefore prayers not understood of the party praying are acceptable to CHRIST Object 11 But the Psalmist nameth infants and sucklings that can neither speake nor understand Answ The meaning is not that they prayse God with their mouthes or voyce but that the providence of God to his great praise is manifest out of their mouthes to whom he hath provided meat before they were borne and in that great weakenesse and ignorance taught them to take it for their sustenance and call for it in their crying voyce when they lacke it So that our Saviour CHRIST out of that text reasoneth from the lesse to the greater Jf God ordained
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
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
us in the service of God I answer Answ a right use of the affections doth helpe us in Gods service Shame makes us blush for sinne feare makes us warie anger makes us zealous of the credit and good name of our neighbour and of the glory of God Loftinesse of minde makes us constant and resolute in our callings and duties both divine and humane Praise makes us more prompt and ready to obey vertue it being cos virtutis vertues whetstone § 3. And departed into Aegypt Aegypt was Sect. 3 a place of ill report in many things First Observ a place of noe faith nor truth but perfidious and treacherous Pompeius was slaine there Iulius Caesar was in danger of treacherie when he was there and it was a fatall place to Antonius Secondly they were persecuters of the Israelites and God makes that great deliverance of his people from them the Preface of the law b Exod. 20.1 And hence it is that God forbids them to returne any more into Aegypt but rather to goe to Babylon and submit themselves to the Chaldean captivity as Ieremiah the Prophet often perswades Thirdly the Aegyptians were most bitter and cruell enemies of religion abounding in all manner of superstition and this is that which most grieves the children of God to bee among those that are lovers of superstition and haters of religion c Psa 120.5.6 And yet notwithstanding all this Ioseph being commanded by the Lord to goe thither doth neither refuse it as the Iewes did when they were bidden by the Prophet to goe to Babylon neither doth hee flye into some other place as Ionas did who would have fled to Tarsus when he should have gone to Nineveh but goes presently when and punctually whether the Lord bids him Vers 15 §. 1. VERS 15. And was there vntill the Sect. 1 death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying out of Aegypt have I called my Sonne A man in the ford ready to sinke catcheth at every thing he feels or sees which he can reach hoping that it will helpe to keepe his head above water so Papists snatching every occasion for the confirmation of their religion laye hold upon this verse to ground their unwritten traditions upon Obiect objecting thus Many bookes truly sacred and canonicall have utterly perished and beene lost and therefore that Canon of Scripture which now wee have is not sufficient the Antecedent they confirme from Chrysostome a Hom 9. s Matth. who saith the Jewes lost some of their sacred and canonicall bookes by negligence and carelesnesse and some of them have beene burnt and therfore these Books could never be repaired or written again by Esdras seeing that they were no where extant they give us examples of this as this verse Out of Aegypt have I called my sonne and verse 23. he shall be called a Nazarite which words are not at all to be found in the Old Testament And therefore the Scriptures are insufficient without ecclesiasticall or humane Traditions Answ 1 I answer first we deny that any sacred and canonicall bookes have beene lost Answ 2 Secondly if there bee any lost as some Protestants grant as we shal see else where yet they were either historicall and not absolutly necessary unto salvation or doctrinall containing fundamentall truths which are clearely taught and laid downe in some of those bookes which we have now extant and therefore this doth not conclude the Scriptures to be insufficient Answ 3 Thirdly the proofe they bring for their Antecedent proves nothing because Chrysostome being ignorant of the Hebrew tongue followes the translation of some interpreters who hath not these two sentences which are in this verse and the 23. verse but St. Hierom learned in the languages affirmes b Lib. de opt gen interp that they are both to bee found in the Hebrew Text that is this verse in Hos 11.1 and vers 23. in Iudg. 13.5 and Isa 11.1 Yea both these sentences are to bee found in the vulgar translation which the Papists hold onely authenticall of all other translations Answ 4 Fourthly the Jewes so religiously and carefully did keep these sacred books that no one book either by their negligence or malice hath perished as shall bee else where shewed and as Bellarmine himselfe proves c Lib. 2. de verbo Dei and others are verily perswaded of d Scharpius curs Theog 137. Sect. 2 § 2. That it might bee fulfilled which was spoken of the Lord by the Prophet Exposit The scope of that place Hos 11.1 Is to commemorate the deliverance of Israel from Egypt by way of reproach and upbraiding of the Jewes who were so unthankefull and disobedient unto God who had done such great thing for them Hence a principall question offers it selfe to be discussed which is this How is it said here Quest This was done that it might be fulfilled c. Is this the scope of Hoseas prophesie I answer first a Prophesie is fulfilled three Answ 1 manner of wayes I. When that which is foretold come to passe as Samuel foretold Saul that his kingdom should not continue e 1. Sam. 13.14 because God had rejected him f 1 Sam. 15.23 which was shortly after fulfilled in David to whom the crowne was given II. When a thing is foretold of one time in generall which may often come to passe or when a Prophesie is given which seems to aime at some one time but the substance of it is accomplished many times as the Prophet Esay Prophesieth of the Jewes they shall heare but not understand see but not perceive g Esa 6.9.10 Which is dayly accomplished whereresoever the Gospel is preached III. When not that numericall thing comes to passe which is foretold but some thing like thereunto and thus some say the Prophets prediction is fulfilled in this place h Muscul s But because it may be replyed although something Answ 2 like unto that which is foretold come to passe yet it cannot truely be said to be fulfilled I will therefore give a second answer and that is Prophecies have many senses as may appeare by a fivefold explication of them viz. Historicall Morall Allegoricall Tropologicall Anagogicall of which I shall speake God enabling me plainely else where But because it may yet be replyed that this is full of danger seeing 1 Origen and some others have turned all Historicall narrations into Allegories and 2. because the Anabaptists doe denie the very truth of the Historie of the Scriptures embracing onely Allegories and excluding all Historicall truths as Ixion embraced a cloud in stead of Iuno I will therefore produce Answ 3 a third answer which is that one prophecie hath but one sense onely yet there may bee two parts thereof and thus Mr. Perkins answers i de unica rat concionandi This is not so plaine nor cleare unto the understanding and therefore I adde a fourth answer That
Rama is here to be taken for that Answ 5 Ramah which was in Benjamin and neere unto Bethlehem § 2. Rachel weeping 〈◊〉 her children Sect. 2 Who is meant here by Rachel Quest Or what was this Rachel I answer first Rachel was one beloved of God Answ 1 yet shee was afflicted teaching us that the best are subject to affliction Secondly but Rachel was now dead and therfore Answ 2 the Prophet uses a Prosopopeia See D. Mayer upon this verse Teaching us that in the study of divine things Observ there is a great use of figures and humane learning the Scriptures have figures yea fables as shall be else where shewed therefore there is need of humane literature for the true understanding thereof Arts are handmaids unto divinitiy he will scarce ever prove a good Theologue that is deprived of these attendants I. The knowledge of the originall tongues are needfull that so we may draw the water of truth from the very fountaines II. Philosophy expounds III. Logicke confirmes IV. Rhetorick perswades and therfore the best divines doe teach Rhetoricall places as Hyperius Erasmus Melancthon Perkins and divers others but of this more largely else where §. 1. VERS 19. Vers 19 And when Herod was dead behold an Angell of the Lord appeareth unto Ioseph Sect. 1 in Egypt in a dreame It may here be doubted Quest whether Herod died a naturall death or if he went out of the world after so many bloudy cruelties without some remarkeable judgement It should seeme hee did because the Scripture makes no mention of any thing but that onely he died neither expressing when nor how I answer first that he dyed about two yeares Answ 1 after Secondly as his life was short after this unheard Answ 2 of cruelty so it was miserable a Ioseph lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it Hee first was stricken with an extreame burning heat within which so fast consumed his meat that hee had continually a most greedy desire to feed but could never be satisfied his intrails rotted in his body he was tormented with most cruell pangs in his genitals and his feet were greatly swolne To all this was added a putrifying of his privy parts crauling with wormes and a most horrible stinch proceeded from him in which miserable lothsome case hee continued some weekes and then dyed Sect. 2 § 2. This verse may bee allegorized thus Herod is sin and as long as he lives and raignes Christ doth absent himselfe and will not come unto his people Herod must dye before Christ will returne sinne must bee mortyfied before Christ will come unto the soule whence it may be questioned Quest Why is there no participation of Christ before mortification I answer first because the Holy Spirit will not come into a polluted vessell God and Mammon Answ 1 cannot dwell together b Matth. 6.24 one Temple cannot hold the Arke and Dagon 1 Sam. Non bene conveniunt nec in una sede morantur sin and grace Satan and Christ will never bee immates or cohabitants in one and the same heart at one and the same time and therefore sinne must bee expulsed before Christ wil be entertained Answ 2 Secondly to dye and to live are contraries as the Apostle St Paul saith how can hee that is dead in sin live therein c Rom. 6.2 A man cannot be alive and dead at one instant in one sense and therefore we cannot pertake the spirituall life of grace and Christ untill sinne dye d 1 Cor. 15 Christ will rather continue an exul in Egypt then come into Israel so long as this Herod sin is alive and therfore if we desire the fruition and possession of Christ in the soule wee must labour to fight against e 1 Pet. 2.11 to mortifie f Col. 3.5 all carnal affections in us putting off this old garment of sinne and casting it from us that so wee may bee clothed with that new man Christ Jesus g Rom. 13 12.13.14 Vers 20 §. 1. VERS 20. Saying arise and take the babe Sect. 1 and his mother and goe into the land of Israel for they are dead which sought the babes life Quest It may bee demanded What was the end of Christs flying into Egypt and returning from thence Answ 1 I answer first this was done that in the beginning of Christs nonage he might show that hee was borne to undergoe many temporall miseries Secondly that in regard of that estate of humanity Answ 2 which he had undertaken he might as a man have a care of his life in foreseeing and preventing all dangers that may ensue Thirdly this was done that Christ hereby Answ 3 might shew that it was he alone that was appointed by God to bring us out of spirituall Egypt into the promised land of eternall rest Sect. 2 § 2. And goe into the land of Jsrael Quest It may be asked why must Ioseph returne with Christ into Israel Answ 1 I answer first that he might be educated and brought up amongst his owne people Observa where was the law of God and the true Church of God teaching us that parents should be very carefull of the pious education of their children that they may have both good instruction and discipline and also good example Now there is a three-fold good education the I. Learned this is good for those that are able to allow unto their children some learning that they may be the more capable of religion The II. Is sober to teach them humanity and humilitie towards all and sobriety and temperance in themselves The III. Pious and holy and this is required as well as the former of all parents to endeavour by Catechising instructing and godly example to educate their children in the feare and nurture of the Lord. Secondly this was done also that it might be Answ 2 knowne that Christ was an Israelite least otherwise hee should have beene called an Egyptian Thirdly this was done for Iosephs and Maries Answ 3 sake that they might be no longer afflicted then was necessary God not suffering his to bee afflicted save onely for a moment § 3. Because they are dead who sought the babes life Sect. 3 Here it may bee demanded who were they Quest 1 that sought the childs life and now are dead First Hierome thinkes it was the Pharisees Answ 1 and Sanhedrin a Hiero. 1. and he is moved to this opinion for these reasons I. Because it is spoken in the plurall number mortui not mortuus they are dead not he is dead II. Because they were troubled as well as Herod vers 3. and as Hierome thinkes consulted also with Herod against Christ III. Because they were slaine by Herod as we shewed before vers 3. Some b Gualt ◠deny S. Hieromes second reason affirming that the Parisees did neither lye in wait for the life of Christ nor consult to kill him Secondly this is certaine
they have other writings of more worth than these are Danaeus in Epiphanio calleth these Nasahaeos The fourth sort of Nasarites which are the second hereticall are of the Christians borne in Pella in the yeare of Christ 37. who would have all the ceremonies to be observed and that for these two causes I. Because the Apostles themselves observed them for a time II. That so they might avoid persecution Gal. 3. Quest 3 How may this be applied with Benefite or to whom Answ I answer It may bee applyed either unto Christ or into our selves Quest 4 How may this be applyed unto Christ Answ I answer Christ is a Nazarite I. Literally according to the second sort of Nazarites because he was brought up there II. Spritually according to the first sort of Nazarites but not one of those who were separated and set apart unto God BY VOVV but by the Ordination and appoyntment of God Quest 5 How may this be applyed unto us I answer Wee as the members of Christ ought also to bee Nazarites unto God Nazar signifies one that is separated Answ as Ioseph amongst his brethren and divers others Gen. 49.26 and Deut. 3.16 and Lament 4.7 and Amos 2.11 that is first in generall wee must bee separated from the world c Rom. 12.2 1 Ioh. 2.15 Secondly particularly I. First cut not the haire let no razor come upon your heads this hath a double signification first it signifies fortitude and strength teaching us three things 1. To bee constant and resolute in our obedience that nothing may divert or hinder us from the service of God 2. To fight manfully even unto bloud against sinne Hebr. 12.4 3. To bee constant in the profession of the truth even unto death as the three children d Dan. 30.17 were Secondly it signifies a certaine neglect of outward ornament or bodily adorning Teaching us to mortifie our affections unto the world to labour that the world may bee crucified unto us and that we may looke upon it as a dry branch and a withered stocke wherein there is no beauty nor comelinesse that wee should desire it II. Secondly abstaine from wine this signifies temperance and therefore let us learne to mortifie our affections in all worldly things using the world as though we used it not e 1 Cor. 7.30.32 Principally take heed of Drunkennesse this breakes our vow of a Nazarite unto God III. Thirdly touch no dead carkasse that is leave all mortified affections the lusts that are killed let them never be revived the sinnes that are left let them never bee learned f Rom. 6.2 put off sinne for ever and take heed of turning with the Dogge to his vomit or the Swine that is washed to the wallowing in the mire lest that the latter end bee worse than the beginning g 2 Pet. 2.20.21 CHAPTER III. Vers 1 Sect. 1 §. 1. VERS 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea Obiect THE Papists object this place to prove the lawfulnesse of Monasticall Vowes arguing thus Iohn Baptist lived from a childe in the wildernesse therefore it is lawfull for young ones to professe Monkerie Answ 1 I answer First Iohns example was extraordinary as his office and calling was singular and therefore he is no more to be imitated and followed in his solitary life than in his diet of Locusts and wilde honey he sprang also in his mothers wombe which I thinke Monkes and Eremites doe not Answ 2 Secondly it is not certaine at what yeares Iohn entred into the wildernesse for hee was thirtie yeares old when hee came and preached in the wildernesse as followes afterwards b Willet Synops f. 343. Sect. 2 § 2. In those dayes Here divers questions may be propounded Quest 1 First in what yeare of Christs age was this Answ I answer This seemes to bee presently after Christ turning aside into Nazareth mentioned Chapter 2.23 but it is not for it was in the 15 yeare of Tiberius and in the 30. yeare of Christ as appeares by another of the Evangelists a Luk. 3.1.23 Quest 2 How could Christ be so long time unknowne seeing there had been so many manifestations of him Answ 1 I answer First because those revelations of the wise men of Anna and Simeon and of the Sheepheards and the consultation of the Priests were all private Answ 2 Secondly because God had given them over to drowsinesse and the spirit of slumber and therefore they did not marke nor observe these things Quest 3 Why are there so many yeares intermitted wherein there is no mention made of Christ For hee came out of Egypt when hee was about two yeares old and at this time hee was about 30. as is sayd before so that for the space of 28 yeares there is no mention made of him Answ 1 To this I answer first of all Certainly many things are omitted by this our Evangelist as first the Purification of the Virgin before Christs flight into Egypt Secondly Christs disputation with the Scribes when hee was about twelve yeares old b Luk. 2 4◠Thirdly this obedience unto his parents Luk. 2.51 Fourthly his growth and increase in Spirit and Grace Luk. 2.40 Stature of Body Luk. 2.52 Fifthly and many things were done in this interim which are not mentioned at all This was done to teach us that the holy Answ 2 Spirit would not satisfie our curiositie but declare onely the things which appertain unto salvation The holy Ghost writes not Observ what wee curiously desire to know but what seemes best unto himselfe the will of God being regula recti the true rule of equitie What dayes or times were these to the Iewes Quest 4 I answer Miserable and full of calamitie for first they were in subiection under the Romanes Secondly Pilat was governour who had mingled their bloud with their sacrifices c Luk. 13.2.3 Thirdly Herod their King was lascivious and cruell Fourthly the Scribes and Lawyers were divided into divers Sects the Pharisees were proud and superstitious the Sadduces prophane and Atheisticall the Esseenes few and despised Fifthly the Priests were covetous corrupting all things their sacrifices were polluted their governement changed having two high Priests at once Sixthly the common people were contumacious and on all sides afflicted and in diebus illis in those dayes comes the preaching of the Gospel unto them Teaching us that affliction strowes the way to mercie adversitie being unto mercie Observa as the foyle unto the Diamond the greatnesse of mercie not being perceived untill wee want it and therefore the Lord afflicts that mercie may bee the more sweet and acceptable unto us What times and dayes were these to Iohn Quest 5 Baptist who now began to preach the Gospell These were the dayes when hee was called to preach the Gospell Answ and to prepare the way for Christ for before this time hee was in the wildernesse d Luk. 1.80 whence two
to endure five dayes and if within that time God did not succour them he would surrender the Citie b Iudith 7 30.31 Manner when we are not contented either with An ordinarie blessing but wee desire greater although prohibited unto us thus Evah tempts God that she may obtaine a greater measure of knowledge and Rachel is not content so long as she is deprived of issue c Gen. 30.1 An ordinary obedience but tempt God by imposing heavier things upon our selves than the Lord requires of us as the Israelites doe d Act. 15.20 Thirdly when obstinately and contumaciously wee provoke God unto anger against us by our sinnes Shall we sayth the Apostle provoke or tempt God unto jealousie as though wee were stronger than he that is doe it not for his jealousie burnes like fire e 1 Cor. 10 22. Answ 3 Thirdly we tempt God two maner of wayes viz. either in his Threatnings to see whether God Can or Will avenge himselfe upon us according to his comminations Promises which sometimes wee Beleeve not at all by a distrust Of the Doctrine that is of the Gospell and the truth of God Of the practise that is of the protection or providence of God Beleeve too much and either Adde some circumstances out of our braine Or Neglect the meanes appoynted by God to bee used First we tempt God in his threatnings when notwithstanding them wee continue in our sinnes How long will yee provoke mee sayth the Lord unto anger with your wickednesse f Numb 14.11 Herein we tempt God three wayes to wit First wee try whether God can avenge himselfe as hee hath threatned thus Pharaoh sayth Who is the Lord that I should obey him I know him not neither will I let Israel goe g Exod. 5.2 As if he would say for this once I will try what hee can doe unto mee for my disobedience of him Thus Nebuchadnezzar being not obeyed by the three children in his fury sayth Who is that God 〈◊〉 can deliver you out of my hands that is I will try whether your God can prevaile against me or not h Dan. 3.15 Secondly we try whether God can see what wickednesse wee commit or not They encourage themselves sayth the Psalmist in an evill matter they commune of laying snares privily and say who shall see them i Psal 64.5 yea more Atheistically they else-where say k Psal 94.7 The Lord shall not see neither shall the God of Iacob regard it as though they would say they doe not beleeve that God can see what they secretly doe and therefore they will put it to the tryall whether hee can or not Thirdly wee try whether God will avenge himselfe or not upon us often we perswade our selves God sees us and is able to punish us and yet doubting whether he will or not wickedly try it These things hast thou done and I kept silence sayth God wherefore thou thoughtest that I was altogether such a one as thy selfe c. l Psal 50.21 that is thou thoughtest that I loved sinne and favoured it as thou thy selfe doest and because I did not speedily avenge my selfe upon thee therefore thou thoughtest I would not punish thy impietie at all It is very full of perill to tempt God any of these wayes Secondly wee tempt God in his promises when wee doe not beleeve the Doctrine or scope of the Doctrine or the promise that is made therein unto us Now it is a dangerous and heavie temptation not to beleeve the bare word of God without some ocular signe Thus the Israelites tempted the Lord saying Is the Lord among us or not m Exod. 17.7 that is wee will not beleeve hee is except miraculously he provide water for us Thus the Jewes blasphemously mocke Christ saying Come downe from the crosse upon which thou hangest and unto which thou art nayled and we will beleeve thee n Matth. 27.42 otherwise wee will not although God from Heaven hath pronounced thee to bee his Sonne Hence our Saviour reproves the Jewes because not content with the infallible word of truth they seeke and demand a signe o Luk. 11.16 and Ioh. 6.30 the word being given us for the rule of our lives Thirdly wee tempt God in his promises when wee doe not beleeve the promise of grace of mercie of protection or providence which is made unto us that is when wee distrust of the successe or event we tempt God impiously this God blames in his people Yee say it is in vaine to serve the Lord p Malac. 3.14 that is it matters not whether we serve him or serve him not all is one for he will not bee appeased or reconciled unto us doe what wee can God commands us to use the meanes both in naturall and spirituall dangers and evils and hee promises to blesse those meanes unto us as farre as may stand for his glory and our good and therefore for us to use the meanes hereby doing our part and to distrust the event and successe which is Gods part is to tempt him This was the Jewes fault Can God say they provide a Table in the wildernesse and meat in the desart a Psa 78.18 That which God requires herein of us is this if any lawfull meanes may bee used use them to the uttermost but leave the successe unto God if there bee no meanes in our power to use then cast our selves wholly upon God with boldnesse of confidence as Saint Paul did Having this confidence I know that I shall abide and continue with you b Phil. 2.25 Fourthly we tempt God in his promises when we believe too much that is hope and expect for more then is promised for to believe those things which God hath not promised is to tempt God or to desire beg or pray for more then God hath made any promise to grant is to tempt him Every petition powred forth must bee in Faith c Iam. 1.6 which Faith is built upon the Word that is the promises d Rom. 10 17. which promises are onely to be found in the Scripture e 2 Cor. 7.1 And therefore we must not desire or expect more then the word of God doth warrant or promise unto us Carefully herein observing these three particulars viz. First God onely promises unto us Generalia generall things as I will be their God f 2 Cor. 6.16 and I will be thy exceeding great reward g Gen. 17.1 and whom I once love I love unto the end h Ioh. 13.1 Secondly when God promiseth unto us Particularia particular things they are made upon some condition Thus God promised that those that trusted in him their life should be given them as a prey in all places i Ier. 39.18 and 45.5 and yet holy Zachary was slaine Mat. 23. and Kingly Esaias was dissected with a saw and therefore particular promises belong unto particular persons and are made unto them upon some
that I sayd I am not the CHRIST but that I am sent before him i Ioh. 3.28 Answ 5 Fiftly this was done in regard of the common people and that in a double respect to wit First lest the people should have beene separated and sundred some running after the one some after the other if they had both preached together Secondly lest they should have been excused in saying they knew not whō to follow the one being after one manner the other after another that is Christ more familiar and Iohn more austere as our Saviour sayth of himselfe and Iohn Quest 2 Secondly why did Christ now preach when Iohn was in prison Answ 1 First lest the preaching of Saint Iohn should not be confirmed Thus Gualter sup Answ 2 Secondly Christ beginnes to preach the Gospell when Iohn was hindered lest that the preaching thereof should cease i k Gualt s and this was the principall cause Thirdly Christ did this to teach us that no Answ 3 power or policie of man or Divell Observ can hinder the preaching of the word of God Certainly the Divell did excite and provoke Herod against Iohn Baptist that hee might bee hindered from preaching but he cannot prevaile for Iohn being exstinct behold God stirres up another and from that time Jesus began to preach The Pharisees forbid the Apostles to preach Acts 4.21 and put them in prison for preaching Act. 5.18 but yet they cannot stop their mouthes In the Judaicall Church they slay the Prophets but still God doth raise up others In the Primitive Church sanguis martyrum semen Ecclesia the persecution of the Christians did spread the religion of Christ more than otherwise it is likely would have been The hand of man is too weak to hold Gods hand or hinder his worke and therefore so long as this world continues God will have a Church upon earth in some place or other some or other to preach his word § 2. Saying Repent The Papists l Bellar. de paenit l. 2. ca 2. Object affirme Sect. 2 that Contrition which is joyned with an inward terrour of the minde and proceedeth from the sight and consideration of our sinnes doth not appertaine to the Law but to the Gospell They argue thus Christ preached Repentance to the which Contrition doth belong Repent for the Kingdome of God is at hand in this verse but Christ was a Minister of the Gospell not of the Law and therefore Contrition belongeth to the Gospell not to the Law First Repentance hath part from the Law Answ 1 part from the Gospell from the Law it hath the sight of sinne and terrour of the minde for the same from the Gospell it hath hope and comfort springing from faith in Christ wherefore this reason sheweth not that Repentance in every part thereof is of the Gospell Secondly though the Law and Gospell are Answ 2 in nature and property distinguished yet they may be joyned in use So Moses the Minister of the Law may preach Christ and Christ the Minister of the Gospell doth also establish the Law and by the terrours of the Law call men to the knowledge of their sinne where Repentance beginneth VERS 18. Vers 18 And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a not into the sea for they were fishers § 1. And Iesus walking by the sea of Galilee Sect. 1 We see the Apostles are not called by Man but by Christ Obser Teaching us that the vocation of the Ministery is the ordinance of God For First he hath given them a calling he gave saith the Apostle some Apostles some Prophets some Evangelists some Pastours and Teachers for the worke of the Ministerie a Ephes 4.11.12 and hath given unto the Ministers the Ministery and word of reconciliation b 2 Cor. 5.18.19 Secondly hee hath given unto them spirituall weapons which are mightie through God to pull downe strong holds c 2 Cor. 10 4. Thirdly hee hath given them power making them able Ministers of the New Testament not of the Letter but of the Spiritc d 2 Cor. 3 6. And therefore they that despise them as Ministers despise not men but Christ Quest Who despise the vocation of Ministers Answ 1 First the Anabaptists contemne this ordinance Obiect 1 objecting that Faith is the gift of God Ephes 2.8 and it is he that reveales divine truths unto men Matth. 16 17. Flesh and bloud hath not revealed this unto thee sayth Christ that I am the true Messias but the will of my Father which is in heaven yea none can come unto God by any meanes except the Sonne bring him Iohn 6.44 Answ 1 First by this reason wee should neither give fodder to the cattell nor tillage and culture to the ground because wee cannot cause our corne to grow or our ground to bring forth or our cattell to thrive or live by what we give them but it is the blessing and blessed providence of God that doth all this Answ 2 Secondly we grant that neither he that planteth nor he that watereth is any thing 1 Corinth 3.7 Answ 3 Thirdly yet the meanes must bee used which God hath appoynted and which ordinarily hee works grace by that is the preaching of the word by those who are lawfully called unto that function for Faith comes by hearing Rom. 10.17 Yea he gives men faith and power to believe by the preaching of the Apostles e Ioh. 17.20 I pray not sayth Christ for these alone but for them also which shall believe on mee through their word And therefore the vocation of the Ministers is not to be contemned Answ 2 Secondly the Separatists are despisers of this Obiect 2 Ordinance of the Ministery objecting that our Church is impure our societies polluted and that our truths are mixed with errours Answ There are two Churches to wit the one Dead in the eye of the world in which notwithstanding are some alive in the eye of the Lord thus there were seven thousand in Israel f 1 King 19.18 though Elias saw none and in Sardis there were a few names of those that were pure g Rev. 3.4 Living in the which some are dead notwithstanding thus it was with the Church of Ephesus Revelat. 2.4 and with Pergamus Revelat. 2.14 and of Thyatira Revelat. 2.19.20 Yea even in the Church of the Corinthians the Galatians when they were most pure there was corruptions among them and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some Answ 3 Thirdly prophane persons are contemners of this Ordinance of the Ministerie either by disgracing it publickly or deriding it privatly but these must know that they doe not deride men but God Sect. 2 § 2. By the Sea of Galilee This sea was the lake of Gennesareth Luke 5.1 neare unto Capernaum where Christ first beganne to preach and therefore it appeares to have been in
the beginning of his preaching and yet some are gained Teaching us that the preaching of the Observ 1 word is never barren or unfruitfull but converts some wheresoever it comes How comes it to passe Quest that the word of God never returnes in vaine First because the Gospell is a seed and alwayes Answ 1 some falles in good ground Matth. 13.5 It is a two edged sword Hebr. 4.12 and therefore wounds some wheresoever it is sent Secondly the principall reason of this is because Answ 2 God doth order and dispose the journeyes of his servants and directs their preaching and that two severall wayes viz. First by hindring them from going to some places thus God hindered Saint Paul from going to Rome h Rom. 1.13 and 15.22 and hee was hindered also from going to Thessalonica i 2 Thess 1.18 yea directly forbidden by the holy Ghost to goe either to Asia or unto Bithynia k Acts 16.6.7 Secondly Sometimes Ministers are called by God from one place unto another thus Saint Paul was called from Troas to Macedonia l Acts 16.8.9 And hence it comes to passe that whithersoever God sends his word there hee doth call some by it which may serve for the comfort and encouragement of the Ministers to continue faithfull and painfull in their vocation because so long as they continue and abide they may hope God hath some there to convert and turne unto him But some Ministers will object Obiect their people are stubborne rebellious refractory and doe not feare neither care to heare neither will obey and therefore they may as well not preach at all as to the walls or to no purpose First be people never so wicked yet Ministers Answ 1 must preach for their owne sakes because thus they shall save their owne soules If thou warne the wicked of his way to turne from it if hee doe not turne from his way he shall die in his iniquity but thou hast delivered thy soule a Ezech. 33.9 Secondly Ministers must preach though Answ 2 people will not obey and that for the peoples sake That they may know that there hath beene a Prophet among them b Ezech. 2.5 Thirdly they must not forbeare to be instant Answ 3 in their calling because God hath his wheresoever the Gospell is to be called and united unto Christ in his due time and therefore Ministers must let nothing be wanting in them but doe their endeavour then leave the successe unto God waiting his appointed time for a blessing upon their labours § 3. He saw two brethren And afterwardes Sect. 3 he met with the sonnes of Zebedee Why is mention made here of their affinity Quest 1 and kindred that they were brethren First to teach us that the Ministry is a kinde Answ 1 of Fraternity and therefore all Ministers should be one first in opinion at least in fundamentall and necessary truths Secondly in mutuall love one of another Thirdly in care over and for their flockes Fourthly in the worke of preaching the message of the Lord. Secondly to teach us that Christ loves this Answ 2 brotherly concord and agreement Quest 2 Why doth Christ thus love and delight to see brethren to dwell together in amity Answ 1 First because it is a good thing whatsoever is good Christ loves but for brethren to dwell together in unity is good c Psa 133.1 therefore Christ loves it Answ 2 Secondly because God commands it whatsoever God commands Christ loves but God commands this concord and brotherly amity therefore Christ loves it Love comes from God 1 Ioh. 4.7 and is both the new and old commandement 1 Ioh. 2.7 yea it is the fulfilling of the commandements Rom. 13.9 Answ 3 Thirdly because Christ himselfe hath commanded it Whatsoever Christ doth command he loves and delights to have obeyed but Christ commands that we should love one another as brethren therefore he rejoiceth when we doe so this is my commandement saith Christ that ye love one another d Ioh. 15.12 Answ 4 Fourthly because we are brethren that is first brethren among our selves members of the same body Rom. 12.5 and 1 Cor. 12.12 Secondly we are the brethren of Christ Mat. 12.38 and Heb. 2.17 and therefore Christ loves to see us live as brethren Answ 5 Fiftly because this is the practise of the Church of Christ the members of the Church and professours of Christ did live in unity love and concord as one man as we see by these Scriptures Acts 1.14 and 2.44.46 and 4.32 they had their Agapae or love feasts Jude 12. vers they had their kisse of love 1 Pet. 5.14 yea a holy kisse as we see Rom. 16.16 and 1 Cor. 16.20 and 2 Cor. 13.12 and 1 Thes 5.26 All which shew their mutuall and reciprocall love and endeared affection one towards another which our Saviour loves to have us imitate Answ 6 Sixtly because it is an argument that wee are the Disciples of Christ translated from death unto life in whom God dwells and purified by the Spirit of God That which testifieth and approveth us to be the Disciples of Christ purged by the Spirit translated from death and the Temples wherein God dwells is pleasing and delightfull unto Christ but to love the brethren with a pure heart fervently doth argue us to be the Disciples of Christ Iohn 13.35 translated from death unto life 1 Ioh. 3.14 purified by the holy Spirit of God 1 Pet. 1.22 in whom God himselfe dwells and resides 1 Joh. 4.12 therefore it is gratefull and delightfull unto God Vers 19 VERS 19. And he saith unto them follow mee and I will make you fishers of men Quest 1 What is the meaning of this phrase Fishers of men Answ 1 First sometimes the phrase is taken in mala◠partem in the worst sense thus the Lord threatens his people for their Idolatry Behold I will send for many fishers and they shall fish them f Ierem. 16.16 Answ 2 Secondly some times the phrase is taken in meliorem partem in a good sense thus the Lord shewing unto the Prophet g Ezech. 47.10 the vision of the holy waters sayth And it shall come to passe that the fishers shall stand upon it Thirdly the sense of the phrase here used is Answ 3 by an Allegory of fishing to shew forth the nature of the Ministry In the allusion there are foure things observable First the Sea that is the World Secondly Fishes that is Men not onely rich men but all men Thirdly the Net is the Gospell the kingdome of heaven that is the Gospell is like unto a Net saith our Saviour and therefore they are wicked fishers who leaving this net fish with other poysoned hookes that is preach their owne inventions errours heresies schismes and the like Fourthly the Fishers are the Ministers Why doth Christ speake unto these two Apostles Quest 2 in an Allegory they being unlearned was it because he would not have them converted as it is
their old nets because they could not buy new thus Chrysost verus a Chrys op imp sup sup to teach us That God makes choice of the poore of this world b 1 Cor. 1.26 Obser And therefore those that are poore must not bee dejected as though they were lesse deare unto God for first in Temporall things they are more blessed the little which the righteous man possesseth being better then the riches of many wicked c Psal 37.26 And secondly in Spirituall things they are nearer unto God and therefore better is the poore that walketh in his uprightnesse then the perverse rich man d Pro. 28.6 yea better is a poore and wise child then an old and foolish King e Eccles 4.13 Wherefore poore men should not be discouraged nor dishartened but remember that Christ for our sakes became poore f 2 Cor. 8.9 and therefore none ought to thinke that they are lesse deare unto God because they are not rich VERS 22. And they immediately left the ship and their Father and followed him Vers 22 Christ first calles and then they follow they enter not into the function of the Ministrie untill they bee called Teaching us Obser that no calling principally the Ecclesiasticall vocation of the Ministry should bee undertaken without a lawfull and warrantable call thereunto from God Why is no function to be undertaken without a calling Quest Because we can doe nothing of our selves Answ and therefore if we desire to be blessed or to prosper in what we undergoe we had neede have a warrant for it from God For first none are borne learned or skilfull in any art or trade and there is some skill required to the most inferiour callings Secondly it is God that fits and prepares us and that in inferiour callings he fits and then calles Bezaleel Aholiah for the cutting of stones and the carving of timber and engraving in gold and silver g Exod. 31.45 and 35.30.31 Thirdly hence wee thinke those men to bee called to the worke of the Ministry who are fitted for the discharging thereof and enabled to divide the word aright Some perhaps here will say that this aptnesse unto Obiect or ability for the executing of the Ministeriall function doth not at all belong unto the time of our calling thereunto To which we answer that it doth altogether for we have a double calling the first is Internall Answ this is unknowne and unperceived by it selfe God not calling Ministers by name as Christ did here the Apostles or suddenly inspiring them and sending them then to preach as hee did the Prophets The second calling is Externall which is a certaine fitnesse or ability thereunto whether it be acquired by instruction or study or naturall endowments which are given by God and are necessary to be had before wee undertak any calling that is we must be instructed we must bee taught wee must study wee must bee made fit and able for the discharging of the calling otherwise wee are not called for fitnesse and ability unto or for a calling is a negative rule of a calling that is they that are unfit for and unable to discharge the worke of a Minister were never by God called unto the Ministerie VERS 23. Vers 23 And Iesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of diseases among the people § 1. And Iesus went about all Galilee Why Sect. 1 is this historie here added Quest 1 For three causes to wit First for Christs cause Answ 1 Secondly for the Apostles cause Thirdly for our cause First this historie is here inserted and expressed for Christs owne sake that thereby hee might shew unto us that he did not call Apostles that himselfe might bee idle for notwithstanding this he preacheth and endeavoureth the salvation of our soules himselfe Ministers can doe nothing of themselves without Christ and therefore he gives them a promise first of his owne presence behold I am present with you unto the end of the world h Matth. 28.20 And Secondly of the presence of the Holy Ghost I will send the comforter unto you to lead you into all truth Answ 2 Secondly this History is here added for the Apostles sake to teach them that they are not called unto wantonnesse or feasting or jollity or ease but to preach the Gospell according to the present practise and example of their Master Ministers being called to labour in their function and not to be idle Christ being no president therein unto them Quest 2 Wherein must we labour or wherein doth a Ministers care and calling consist Answ Having amply elsewhere to handle this question I resolve it therefore here briefly thus A Ministers office is to attend unto all those that are under him and to be carefull of two things viz. First to know the lives and dispositiōs of all who stand in need of counsell who of comfort who of reproofe who of instruction And Secondly to apply fit medicines to every malady as for example I. To the coveteous apply 1 Tim. 6.8.9 That it is the root of all evill yea wounding and piercing deep the soule with many sorrowes II. To the libidinous apply 1 Cor. 6.18 that the fornicatour sins against his own body III. To the prophaners of the Temple and House of God apply 1 Cor. 3.17 if any pollute the Temple of God him will God destroy for the Temple of God is holy IV. To lyars apply Rev. 21.8 and 22.15 that out of heaven shall be shut all those that love or tell lyes V. In generall to all sinners apply 1 Cor. 6.9 and Ephes 5.5.6 that no sinners shall inherit the kingdome of God or of Christ Answ 3 Thirdly this history was added for our sakes that we might hence learne Observ that the preaching of the word of God is to be published and proclaimed through the whole world carried successively from one Nation to another that all mouthes may be stopped and all excuses taken away Sect. 2 § 2. Teaching in their Synagogues and preaching Quest How doth teaching and preaching differ Answ 1 Teaching signifies an instruction unto Morall Righteousnesse and vertues which are taught unto us by the Law and light of nature Rom. 2.14.15 Preaching signifies the publishing of the righteousnesse of faith g Chrysos imperf Object What neede was there for Christ to teach them what they know by the the light of Nature Answ 1 First Christ did this for the manifestation or clearing of some difficultyes and obscurityes that are in morall vertues for so great is the corruption of our nature that the knowledge of naturall righteousnesse is much obscured in us Secondly Christ taught them for the helping Answ 2 of their memoryes we being naturally so seduced and mis-led and overcome by our pleasures and delights and profits and the like that the remembrance of naturall righteousnesse and morall
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
with love and delight therein II. Wee labouring now to find out all the reliques of sinne and pollution and to approve and allow of none but to condemne and relinquish all And therefore wee must examine these things whether our sinnes are hated our affections changed our lives purged and our conversations framed to the will of God Thirdly we may try the truth of our faith by the truth of our actions doe we all these things above mentioned out of a true heart not as hypocrites Answ 3 that desire to please men but in very deed because wee both love the Lord with our whole heart and also desire to obey him and delight in his service more then in the pleasures of sinne for a season CHAPTER V. Vers 1 VERS 1. And seeing the multitudes he went up into a Mountaine and when he was set his Disciples came unto him OUR Saviour in this Verse beginnes his Sermon upon the Mount which continues unto the end of the Seventh Chapter it is without question the best Sermon that ever was Preached and therefore I have inlarged my Meditations more upon it then upon any of the foure former Chapters or shall upon any of the following Chapters This Sermon containes most Divine and Heavenly lessons of instruction and direction for the ordering of the lives and conversations of all sorts of men so long as they continue in this life if they desire so to live here that they may live with their Christ for ever hereafter and therefore let not the Christian Reader who reads to learne grieve at the large handling of these three Chapters for the matter contained in them doth so aboundantly overflow the bankes of humane understanding that a man may see some thing but not any one man possibly perceive all the divine truths aimed at and taught therein Sect. 1 § 1. And seeing the multitude hee went up into a mountaine Quest Why did Christ go up to the Mount to preach the Gospel Answ 1 First that he might be the more quiet and the lesse disturbed by the people thus sometimes he goes into the desart Luke 4.42 and sometimes into a ship thrust off a little from the land Luke 5.3 that hee might not be troubled with the thronging of the rude multitude Answ 2 Secondly some say Chrysost imperf s hee went up into the mountaine that he might fulfill the prophecy and prediction of the Prophet Esaiah Chap. 40.9 who saith oh Zion that bringest good tidings get thee up into the high mountaines oh Ierusalem that bringest good tidings lift up thy voyce Answ 3 Thirdly some oper imperf s say that this was done Tropologically the mount signifies the Church and therefore hee ascends into the Mount to preach to teach us where the preaching of Christ is to bee sought to wit in the Church Answ 4 Fourthly some say hee went up into the Mountaine to preach that the multitude might not heare him but this is not so for hee taught them as well as his Disciples a followes afterwards Answ 5 Fiftly some say Christ goes us to the top of the Mount when he was to preach to shew that the preachers of the word of God ought to strive to climbe up to the top of vertue and religion and to be second to none in pietie a Carthus sup Sixtly some say Christ ascended that hee might pray Luke 6.12 he sate that hee might Answ 6 make choise of his Disciples Luke 6.13 he descended and stood that hee might teach the people Luke 6.17 b Muscul sup but Calvin thinks that Saint Luke in that 6. Chapter conjoynes together two histories of a divers time Seventhly Gualter sup shewes that there Answ 7 were foure causes why Christ went up into the Mountaine when he went about to preach to wit First that he might bee heard the better of all his auditors Secondly that hereby he might the more lively demonstrate unto us that hee taught sublime high and spirituall mysteries Thirdly that hee might answer to the type of the law in the Mount God gave the law with terrour Christ gave the Gospel with comfort Fourthly that hereby hee might teach us to lift up our hearts and to have our conversations in heaven our affections being set upon those things which are above Colos 3.2 Phil. 3.20 Ascendit ut turbas ad altiora trahat c Hier. s he ascends in person to the top of the mountaine that hee might teach the people to ascend in their affections from temporall to spirituall things § 2. And when he was set Why did Christ Sect. 2 sit while he preached unto the multitude Quest First some say that he might the better hide Answ 1 and conceale his Deitie he doth not stand and preach but sits because they were not able to take up comprehend or understand what hee should teach them in power as God d Hier. s Secondly some say Christ sate for the dignity Answ 2 of the Preacher they that were taught were but men but he which taught them was more he was God and Man and therefore he sits when he preacheth unto them e Aug. de S. D. in Monte. Thirdly the true reason thereof was this because Answ 3 it was the manner and custome to preach sitting thus elswhere Christ taught the People sitting Mat. 13.1.2 Mark 4.1 Luk. 5.3 Ioh. 8.2 and most plainely Luke 4.20 he reades a Chapter and then sits downe and preacheth So Mat. 26.55 Thus the Jewes were accustomed to sit and teach whence they were said to sit in Moses seat f Mat. 23.2 And after Christ the Apostles practised this same custome sitting and preaching g Acts 16.13 § 3. His Disciples came unto him Why did Sect. 3 the Disciples of Christ come unto him Quest 1 First some think these words are here inserted Answ 1 because he left the multitude that he might the more conveniently teach his Disciples h Aretius s But hee went not into the Mount that hee might be ridde of the common people but that all might heare him with the greater facility i Gualt s Ne opineris solis Discipulis loquutum sed et caeteris Wee must not thinke that Christ spake here onely to his Apostles but to the rest also sayth Chrysostome sup et Hom. 6. Answ 2 Secondly some thinke that the Disciples came unto Christ that they might bee assistant unto him or joynt associates with him in this office as it is said They shall sit with Christ at the day of Iudgement Mat 19.28 Luk. 22.30 Certainly The faithful shall judge the world 1 Cor. 6.2 But this is not the meaning of this place for the Apostles here were taught by Christ as well as the rest Answ 3 Thirdly the Disciples came unto Christ that they might be nearer unto him then the rest and that for two causes First that they might bee eare-witnesses of the truth which afterwards they were either to write or preach Bullinger s Secondly because
Faith and Obedience that conduce unto eternall felicitie And in this the Christian Peripatetickes do rightly place Happinesse The fruition and possession of God and that either in the life Present by faith in God and love of God To come to wit in Ineffable glory The sight of God This verse speakes of the Beatificall vision which the pure in heart shall certainely enjoy in the Kingdome of heaven for ever and ever of which by and by in the fourth § Sect. 2 § 2. Are the pure This is the sixt Beatitude and is a rectification of the rest the other may be in us hypocritically and therefore here our Saviour pronounceth them truely blessed who are Puri Corde pure in heart shewing hereby unco us viam modum the way and meanes how to obtaine true felicity and happinesse What is the purity which shall bee crowned Quest 1 with felicity It may be knowne by his contraries Answ for the understanding hereof observe This puritie is opposed either Duplicitati to double dealing Mixturae to composure or mixture thus the Apostle saith wee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Phil. 2.15 without any mixture of Impurity this purity is two fold viz. Simple and absolute and so none is pure in this life Respective and in part First Purity is opposed to double dealing And therefore those that desire to bee made heires of heaven they must bee simple without fraud harmelesse as Doves Matthew 10.16 like Nathaneel in whom was no guile o Iohn 1.47 blamelesse and sincere p 2 Cor. 1.12 11.3 Why must Christians bee thus carefull to avoid all deceit and false dealing Quest 2 First because God is to bee imitated who is a Answ 1 most simple substance without any mixture or composition at all Answ 2 Secondly the dealing of God in the framing and creation of man doth require and call for this simplicity God hath formed us a body having two hands two feet two sides two eyes two eares and but one tongue one heart to shew that wee must nether bee double tongued nor double hearted but plaine true and single both in word and thought Answ 3 Thirdly fraud and double dealing comes from sathan It was he that deceived Eve by his doubling with her and Saint Paul feared that he through his subtilty would corrupt the mindes of the Corinthians from the simplicity that is in Christ q 2 Cor. 11.3 because hee is so false and subtile that he can transforme himselfe into an Angel of light r 2 Cor. 11 14. And therefore we should not imitate the father of lies but the Father of truth who is of a most single essence Observ Secondly purity is opposed to Mixture to teach us that wee must labour to bee without all impurity without the love of sinne in our hearts without the practise of sinne in our lives that so we may bee pure both in heart and life in Quest 3 the sight of God and man Why must we thus labour and endeavour to Answ 1 be pure and immaculate First because without this purity wee cannot please God hence the Apostle exhorts us to be transformed in our mindes that so wee may prove what is that good and acceptable and perfect will of God ſ Rom. 12.2 Secondly because wee are reconciled unto Answ 2 God through Christ for this end that we might be pure and unblameable and unreproveable in the Lords sight Colos 1.22 Thirdly because God elected us in Christ Answ 3 before the foundation of the world that we should be holy and without blame before him in love Ephes 1.4 Fourthly because this is the will of God that Answ 4 we should learne how to possesse our vessels in sanctification 1 Thes 4.3.4 Fiftly because onely purity leades unto the Answ 5 love or God The assurance of the love of God is our chiefest felicity in this life and it is onely purity that assures us of this wee cannot be assured of the Lords love unto us untill wee finde in our selves some love unto God which love must be testified by our willing and chearefull obedience of him in a holy life unblameable conversation according to that saying of our Saviour If ye love mee keepe my Commandements t Iohn 14.15 Who sinnes against this precept which injoynes purity of life Quest 4 Some transgresse in Opinion Answ not being Orthodox First some erre here in Opinion and these are either I. Libertines who denie all good workes let Saint Iames say what he will yet they beleeve that faith will save them without workes and therefore assume unto themselves the name of Solifidians that this is an errour appeares thus 1. Saint Iames saith faith vvithout vvorkes profits nothing Iam. 2.2 The author to the Hebrewes saith without workes no salvations is to be had u Heb. 12.14 3 Saint Paul would have us perswade our selves that we were created unto good workes x Ephes 2.10 And therefore all that time is mispent which is not spent in holy actions 4. our Saviour teacheth us first of all to pray Hallowed bee thy name to teach us that the end scope and aime of our lives is the glory of God and the same blessed mouth of thruth tels us that God is glorified by good workes Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven y Mat. 5.16 Or Secondly those erre here who deny any perfection of purity although the Scripture affirme plainely that the law which wee obey is perfect Iames 1.25 and that Abraham is commanded by God to be perfect Gen. 17.1 And all the children of God by Christ to bee perfect as their Father in heaven is perfect Mat. 5.41 yea although Saint Paul tells us We preach warning every man and teaching every man in all wisedome that we may present every man Perfect in Christ Iesus Col. 1.28 And although Epaphras who knowes the prayers of the righteous shall be heard Labours fervently for the Colossians in prayer that they may stand Perfect and compleate in all the will of God Colos 4.12 But of this Perfection we shall speake more plainely in the 48. verse of this Chapter Or Thirdly Prophane persons erre here who deride all endeavours of purity perswading men not to bee too holy nor too pure because Ne quid minis is a good rule Indeede I confesse that 1. in hypocrisie there is an evill puritie yea 2. in cacozelia blind and superstitious zeale there is an evill purity But 3. in the law wee cannot be Nimis too pure or too strict for who can love God too much who can obey and serve God too much when in the best performances our Saviour teacheth us to confesse our selves to be but unprofitable servants z Luke 17 10. And therefore it is a thing full of danger to deride or contemne those who dare not sweare or lye or be drunke or speake any vaine
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
throne of grace for mercy with our tongues Fourthly wee must confesse our sinnes unto God with our mouths Fiftly wee must speake the truth and hold forth the truth in our words Sixtly we must edifie our brethren by our speeches and communications z Ephes 4 29. Coloss 4.6 For the performance of these holy duties God in mercy hath given us not as unto the other creatures dumbe and silent tongues but speaking tongues and therefore hee that shall thus farre defraud the Lord of his expectation making this rare member an instrument of wickednesse shall be punished by the Lord for this abuse therof with hell fire Secondly because these speeches are evill in Answ 2 themselves Hence Michael contending with Sathan about the body of Moses durst not use any reviling speeches but onely said The Lord rebuke thee a Jude 9. vers The Lord best knowing the impiety of such words and how prone wee are unto them hath shewed his infinite mercy and care towards us in the preventing of them by the framing fashioning and placing of the tongue God doth nothing in vain therfore he would have the sons of men to anatomize the tongue and to read some profitable lecture upon every particle thereof as for example I. The tongue is placed in the head in the midst of the senses to teach us that our words must bee wise grave weighty and discreet II. The tongue is hedged and fenced in with a double wall namely of earth and of stone the lips being as the earthen wall the teeth as a stone wall to teach us that we must set a watch over our lips and keepe our tongues as with a bridle yea be cautelous and circumspect in our words that nothing may break through the teeth and lips which is either displeasing unto God or disagreeing unto our profession or disgracefull unto our brethren III. The tongue is simple and undivided men being not like Serpents double or cloven tongued to teach us that wee must speake the truth alwaies for truth is but one and we have but one tongue and therefore it should alwaies utter the truth IV. The tongue is tyed below but hath no ligaments above to teach us that our tongues must bee much more prone and ready to speake of heavenly and celestiall things then of earthly and terrestriall frequent in discoursing of those things which are above more spare of those which are below V. It is of a soft not of a hard canly or tough nature to teach us that our words must be mild soft gentle and not proud reprochfull cruell disdainfull and the like These things the Lord would have us to ruminate upon in our tongues that so it may be a meanes to make us more wary of our words we being naturally so prone to breake forth upon all occasions and provocations unto unchristian speeches which are both displeasing to our Father hurtfull to our brother and mortall to our selves and therefore if wee would not defile our tongues provoke our God extinguish grace grieve the Spirit enflame and kindle the fire of hell for the burning of our selves wee should abstaine from all rayling reviling and reprochfull words not saying in our anger to our brother either Racha or thou Foole. Quest 4 Wee are prone to utter what we ought not against our brother in our rage as was truely said before and therefore what meanes may we use for the curbing of this little troublesome and firy member the tongue which often sets on fire the whole course of nature Answ 1 First study to answer and learne to speake well The righteous studieth to answer but the mouth of the wicked powreth forth evill things b Pro. 15.28 Let us not accustome our selves to speake whatsoever comes uppermost as the proverbe is but digest weigh and ponder the nature and quality of our words before we speake Answ 2 Secondly strive and endeavour to speake molliter mildly gently calmely that thy answers may be soft c Pro. 15.1 for they will pacifie wrath that thy tongue may bee soft for that breaketh the bone d Pro. 25.15 Frangit osseum that is durissimum rigidissimum gentle and soft words wil mollifie the most hard rigide and crosse natures e Tremel sup Answ 3 Thirdly learne to speake sanctè holily and purely Let thy words be seasoned with salt fit for edifying that they may adde grace to the hearers Ephes 4.28 Coloss 4.6 Let us accustome our selves to pious discourses that they may become habituall unto us and so wee shall bee the more free from all corrupt and wicked speeches which our Saviour hath threatned here to punish with hell fire Sect. 9 § 9. Shall be in danger of hell fire What is meant by Gehenna Quest Hell in this place Answ 1 First some hereby understand the valley of Hinnom which is mentioned Iosua 15.8 And which was abused by Idolaters to barbarous inhumane and heathenish Idolatry Thus Ahaz burns incense in the valley of Hinnom and burnt his children in the fire after the abominations of the heathen f 2 Chro. 28. Thus Manasses causeth his children to passe through the fire in the valley of the sonne of Hinnom 2 Chron. 33 6. The fire wherein their children were burnt was called Tophet They have built the high places sayth Ieremiah of Tophet which is in the valley of Hinnom to burne their sonnes and their daughters in the fire g Ierem. 7 31. And the Idoll whereunto they there offered their children was called Mâ—lech They built the high places in the valley of Hinnom to cause their sonnes and their daughters to passe through the fire unto Molech h Ier. 32.35 Answ 2 Secondly in this valley of Hinnom there was a double fire First the fire wherein their children were burnt our Saviour here by the fire of Gehenna may have reference to this fire thus First this valley of Hinnom was a place of miserie in regard of those many slaughters that were committed in it through their barbarous idolatry so Hell is a place of miserie and infelicitie wherein there is nothing but sorrow Secondly by the bitter cries and ejaculations of poore infants the restlesse torments of hell may be shadowed here also Secondly in this valley of Hinnom was another fire which was kept continually burning for the consuming of dead carkasses and filth and the garbidge that came out of the Citie Now our Saviour by the fire of Gehenna in this place hath reference principally to this fire signifying hereby the perpetuitie and everlastingnesse of hellish paines If my Reader desire further to learne how the Kabbalists paraphrase and distinguish of a superiour and inferiour Gehenna or how they observe seven mansions or degrees in Gehenna called 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Let him read Capnio de Kabala pag. 644. and Pet. Galat. lib. 12. cap. 6. lib. 7.
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
Papists Many examples might be given of this which I passe by reciting onely one or two Albertus Duke of Franconia having slaine Conrade the Earle of Lotharingia brother to Lewis the fourth then Emperour and finding the Emperours wrath incensed against him for the same betooke himselfe to a strong castle at Bamberge from whence the Emperor neither by force nor policie could remove him for seven yeares space untill Atto the Bishop of Meutz by treacherie delivered him into his hands This Atto under shew of friendship repaired to the castle and gave his faith unto the Earle that if hee would come downe and parle with the Emperour he should safely returne into his hold The Earle mistrusting no fraud went out of the Castle gates with the Bishop towards the Emperour but Atto as it were suddenly remembring himselfe when indeede it was his devised plot desireth to returne backe and dine ere hee went because it was somewhat late so they did and having dined returne The Earle was no sooner come unto the Emperour but hee caused him to bee presently put to death notwithstanding he urged the Bishops oath and promise for his returne for unto that allegation it was answered that his oath was quit by returning back to dine as he had promised him And thus by this craftie perjurie the Earle was betrayed and the treacherous Bishop shortly after killed with a thunderbolt from heaven i Melanct. Chr. lib. 4. Cleomenes King of Lacedemonia making warre upon the Argives surprised them by this subtilty he tooke truce with them for seven dayes and the third night whilst they lay secure and unwarie in their tents by reason of the truce hee oppressed them with a great slaughter saying that the truce was made for dayes onely and not for nights The reason of this perjurie was because hee thought thus to take the city Argos but missed of his purpose for the Argive women being enraged for the death and slaughter of their husbands tooke armes like Amasons Tolesilla being their Captainesse and compassing their citie walles repelled Cleomenes halfe amased with the strangenesse of the sight Aâ—ter this he was banished into Egypt and there miserably and desperately slew himselfe k Campofulgos l. 7. c. 3. I passe by the equivocation of Arrius who subscribing with on oath to the truth of the Articles which were presented unto him meant the Articles which he had secretly hid and conveyed into his bosome which were contrary unto the other for which by and by he voided his entralles easing himselfe and so miserably died These examples should make us feare all false and deceitfull oathes and learne to sweare in truth in judgement and in righteousnesse l Jer. 4.2.2 Why is all perjurie and forswearing and false Quest 8 swearing in generall such an odious sinne both unto God and man that men regard not and God punisheth such as use it First because it overthrowes all policie and Answ 1 trading and commerce no man knowes how to beleeve or deale with that man who makes no conscience of an oath and therefore the Egyptians did punish the purjured person with death because he had broken his faith plighted both with God and man m Diodo sic 1.6 An oath is for the end of controversies n Heb. 6.16 and therefore he who sweares falsely overthrowes the greatest testimonie amongst men Secondly because this prophanes the ordinance Answ 2 of God An oath is a part of Gods worship yea ordained by God for the deciding and ending of brawles and composing of jarres Exod. 22.11 and Numb 5.19 21. And therefore he who makes no account of an oath slights a principall and weighty ordinance of God and kindles the anger of God against hâ—m for it Lisander the Lacedemonian was wont to say that when the Lyons skin meaning fortitude power and valour would not serve it was needfull then to sowe unto it the Foxes case meaning subtiltie and fraud Yea so little reckoning made hee of forswearing himselfe that hee would often say That children were to bee cousened with trifles and men with oathes But we must take heede of this Maxime for whosoever useth it will finde at last that none is worse cousened by it then himselfe as this Fox Lisander did who warring against the Thebans was taken in a trap and slaine at the foot of their walls o Plutarâ—h Answ 3 Thirdly because perjurie abuseth the name of God and dishonoureth the Lord of hoasts by calling him to bee a witnesse of a falsehoode and of the perjurie And therefore the Lord will never let it goe unpunished Sect. 2 § 2. Thou shalt performe vnto the Lord thine oathes that is thy vowes Wee see how the Scribes and Pharisees doe here apply periurie to vowes whence two questions may arise What is a lawfull Vow Quest 1 It is a promise made unto God Answ by one who is free and upon mature deliberation whereby hee doth oblige himselfe to doe something which is good and fitting to bee done and in his power to doe and that for some good and religious end How many sorts and kindes of vowes are Quest 2 there Uowes are either of Answ Duety as the promises and vowes made in Baptisme and the Lords Supper and these are not properly Vowes neither agree with the definition expressed in the former question Libertie and Freedome and these are properly called Vowes Answ and are distinguished either According to the Manner of the vow and so they are twofold First absolute for grace given or favour shewed thus David vowed to have a religious care oâ— the Arke for Gods care Answ 2 of him p Psal 131.2 Secondly conditionall for the obtaining of grace thus Iacob vowed to give the tenth of his Possessions unto the Lord if hee will bee pleased but to blesse and prosper him in his journey q Gen. 28 20. Thing Vowed And so they consist in a particular observance of our generall duties to wit either 1. In doing that which is good Or 2. In giving good things to others Or 3. In abstaining from sinne and the occasions thereof But of these else-where Vers 34.35 VERSE 34.35 But I say unto you sweare nor at all neither by heaven for it is Gods throne nor by the earth for it is his footstoole neither by Ierusalem for it is the Citie of the great King Sect. 1 § 1. But I say unto you Quest 1 Was not that well sayed which was spoken by the Jewes in the former verse And if so then why doth Christ oppose it or finde fault with it Answ Our Saviour blames them I. Because they taught not the whole truth concerning sweareing II. Because they taxed onely the more grosse kindes of swearing and externall sinnes but did not see the internall and more secrete First Christ here reproves and findes fault with the Scribes and Pharisees because they taught not the whole truth concerning the breach of the third Commandement Quest 2 Why is it
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
17 18. This our Saviour here opposeth Teaching us that it is not enough to sweare truely except also we sweare lawfully Quest 3 Who are faulty here Answ 1 First they that sweare false oathes wicked oathes sophisticall and equivocating oathes yea they who sweare to doe in impossible things Answ 2 Secondly they who sweare by Idols and false Gods of this by and by when wee speake of swearing by the creatures Onely here a question may be moved Whether it be lawfull to accept of such an oath at an Quest 4 heathens hand or not Answ Saint Augustine ad Publicolam grants and allowes it and Peter Martyr fol. 239. § 11. seemes to assent unto it Yea except this be admitted there can bee no bargaines or covenants ratified or confirmed with them for an oath is the strongest tie and bound that men have and the heathens have no knowledge of the true God and therefore what can they sweare by but by those things which they hold as Gods Thus Vladislaus tooke an oath of Amurath though it were by Mahomet And thus Iacob takes an oath of Laban Gen. 31. Answ 3 Thirdly they are faulty who sweare by God indirectly and these oathes are twofold viz. First by wresting or winding the thing affirmed or by speaking deceitfully thereof this is called equivocation of which before Secondly an indirect naming of the person by whom the oath is taken This is done sometimes Re in the thing attested Thus the Pharisees though they might sweare by Heaven because that was not by God but Christ saith it is Gods throne and therefore it is an indirect swearing by him This is done sometimes Voce by a Metathesis putting one name or word for another thus prophane persons will sweare by Cockes bones or Dogges death and yet thinke they sweare not but this is an indirect swearing by God also Answ 4 Fourthly all rash swearers are here guiltie and this is chiefely heare meant The Hebrewes have two words principally for swearing namely Laschaker and Leschane the first forbidden Levit 9.12 the second Exod. 20.7 and are thus distinguished Laschaker signifies a false oath Leschane signifies a rash oath both which are forbidden here the first verse 33. the second verse 34. We are commanded to sweare in truth judgement and righteousnesse a Ier. 4.2 now wee sweare in truth and righteousnesse when wee sweare that which is true considerately and upon mature deliberation an oath being required of us by a lawfull Magistrate in a waighty cause b Simler s Exod. 20. If Vzzah were strucken with death because rashly hee put his hand to the Arke what may they expect that thus rashly upon every sleight and light occasion dare prophane Gods holy name Hence Augustine saith Iuramentum non in bonis sed necessarijs that is the practise of swearing is not to be praised but necessitie urging it is to be approved Quest 5 How must we sweare not onely Veré sed etiam legitimè truely but also lawfully Answ Moderate and square thy oathes by these rules namely Rule 1 First refraine this use of swearing as much as thou canst accustome not thy selfe unto it Rule 2 Secondly when thou swearest let the cause mooving thee thereunto bee waighty yea concerning a thing which is necessary to be known Rule 3 Thirdly take not an oath except hee whom thou speakest unto will not beleeve thee without an oath neither by any other way canst thou possibly perswade him joyne the former rule with this that is let the thing be necessary to be knowne for wee must not sweare for every thing because our neighbour without an oath will not beleeve us Fourthly when such a cause moveth thee to Rule 4 sweare let thy oath bee taken after a holy forme and manner and not after a superstitious wee must not sweare by the life of Pharaoh but by the holy one of Israel Fifthly let thy oath be undertaken consideratly Rule 5 not slightly or lightly as the custome is with the vulgar sort Sixthly and with a reverend meditation of the Rule 6 presence of God whom thou takest to witnesse as also with the assent of thy conscience § 3. Non omninò jurabis sweare not at Sect. 3 all Christ meaning is not here to forbid all swearing simply but all swearing after the Iewish manner and custome that is in common talke and communication of which by and by as appeares in the following words let your communication be yea and nay verse 37. for this is a rule to be observed in the interpretation of Scripture That things generally spoken must particularly bee understood according to the circumstances of the present matter in hand As when Paul saith 1 Cor. 9.22 hee became all things to all men if it should be taken generally we might say that with blasphemers he became a blasphemer c. And therefore that speech must bee restrained to the use of things indifferent in all which he yeelded to the weakenesse of all that he might winne some And so here sweare not at all must be restrained to the Jewish custome which was to sweare by the name of God in their common talke and by other creatures both which Christ doth here utterly condemne and forbid Object The Anabaptists alleadge this place to prove that all swearing is forbidden and therefore it is not lawfull to take an oath before a Magjstrate because Christ saith sweare not at all thus thought also some heretiks namely the Pelagians Waldenses in the primitive Church yea also some of the Ancient Fathers Hierom Theophylact and Chrysostome thought that the Lord in the old Testament did onely permit swearing as he did some other things which were evill that he approved not of and that Christ now did quite take away the same Answ 1 First that our Saviour doth not take away all swearing in here saying non omnino jurabis Thou shalt not sweare at all appeares thus First it is allowed in the Old Testament and commanded as a part of Gods worship and a meanes to cease strife and contentions among brethren Reade Exod. 22.11 and Deut. 6.13 and 10.20 Secondly it was allowed of in the New Testament The Prophet Esay prophecying of the times of the Gospel saith He that sweareth in the earth shall sweare by the God of truth c Esay 65.16 And the Apostle first teacheth us that swearing is lawfull by the Lords example who having no greater to sweare by sware by himselfe d Heb. 6.13 then secondly he telleth that men sweare by the greater and an oath among them is an end of all strife verse 16. Thirdly that all swearing is not forbidden or unlawfull appeares by the examples of the Saints both in the Old and New Testament Abraham sweares to Abimelech Gen. 21.24 and so Isaac also Gen. 26.31 And the Prophet Esay saith five cities in the land of Egypt shall speake the language of Canaan that is shall embrace the true religion and shall sweare by the Lord
Exod. 20.7 but will cut off the swearer from the face of the earth Zach. 5.3 and Hosea 4.2 Answ 7 Seventhly because of all other sinnes it is committed without shame the Thiefe blusheth if he be taken stealing the deceitfull person if hee be taken lying or using false waights and false measures the Drunkard is ashamed of his drunkennesse after he is himselfe the Usurer is partly ashamed of his trade as appeares by his privacie therein and excuses thereof and protestations that if he were certainly convinced that it were sinne he would leave it the Adulterer is ashamed to be taken in the act or to be known to have committed folly with a Harlot but the ordinary swearer never seeketh to hide his sin never goeth about to excuse his sinne never blusheth for his sinne Eighthly because of all other sinnes it is against Answ 8 the face Name and honour of God Ninthly it is a thing condemned by all Religions Answ 9 the Turkes Papists Anabaptists and who not doe utterly condemne dislike disallow and prohibit it Tenthly because it is a thing very hard to be Ans 10 left Nemo novit nisi qui expertus quam cifficile extinguere jurandi consuetudinem August s None can imagine how hard a thing it is to leave the habit and custome of swearing but onely hee who hath beene a common swearer and hath laboured to leave it Eleventhly because hee who accustometh Ans 11 himselfe to swearing cannot be free from perjury He who speakes much cannot but speake something too much hee who useth many words must needes use some unseasonable words so hee who accustometh himselfe to sweare often cannot but sometimes sweare falsely And therefore we had need be carefull this vulgar horrid impiety of common to avoid swearing Some object againe men will not beleeve me Object 3 except I sweare and therefore what should I doe Chrysostome sup gives three answers hereunto Answ 1 First rather let them not beleeve thee then offend thy God It is better that others should call the truth of that in question which thou affirmest then thou be questioned by God in his wrath for affirming it unto them with an unlawfull oath Secondly men will beleeve thee the worse Answ 2 for swearing oftentimes a man is not beleeved when he sweares the truth because hee sweares it or because swearing is customary unto him Thirdly rather loose saith the Father the Answ 3 thing in question then sweare for it if thou canst not have thy own without swearing then lose it This must be understood 1. of light and triviall things which are of no great moment neither will hurt us though wee lose them 2. Of rash oathes not of oathes solemnely and seriously taken before a lawfull Magistrate Whether is it lawfull to enforce one to swear Quest 4 and take an oath or not For a Magistrate to impose an oath Answ cannot be altogether forbidden or disliked with these limitations 1. If the thing be waighty 2. If otherwise it cannot be knowne § 4. Neither by Heaven nor by Earth nor by Ierusalem nor by thy head that is by no creature at all Quest 1 Why is it not lawfull to sweare by any creature at all Answ 1 First because they are none of ours But of this afterwards Answ 2 Secondly because it was never lawfull nor warrantable sometimes it was and is allowed to sweare by the Name of God upon some weighty occasion but never by any creature Answ 3 Thirdly because hee who sweares by any creature sinnes in a double regard namely I. Because he sweares which he should not at all in his usuall discourse II. Because he doth idolize a creature and deifie the thing which hee sweares by For the understanding of the second particular observe that hee that sweares performes three things First hee calls God to witnesse the truth of that which hee affirmes Secondly he doth oblige himselfe herein to honour God for an oath is a part of Gods worship as we may see Psal 63.10 Esa 45.23 and 48.1 and Ierem. 4.2 Thirdly he desires God to be revenged of him if he speake not the truth or if he performe not his oath And thus hee who sweares by any creature doth I. call it to witnesse the thing affirmed II. Doth oblige himselfe to worship it as a God And III. Doth entreat it to punish him if he falsifie his oath and so doth idolize and deifie a creature setting it up as a God Quest 2 Is it not lawfull to sweare by the Creatures indirectly Have not many deare and precious Saints done this Did not Elisha say unto Elijah As the Lord liveth and as thy soule liveth I will not leave thee 2 King 2.4 and repeates the same words againe vers 6. So the good Shunamite saith to Elisha as the Lord liveth and as thy soule liveth I will not leave thee 2 King 4.30 And so Paul I protest by your rejoycing that I dye daily 1 Cor. 5.31 So good Hannah saith to old Eli as thy soule liveth my Lord I am the woman that stood here before thee c. 1 Sam. 1.26 And thus Abner saith to Saul concerning David as thy soule liveth oh King I cannot tell 1 Sam. 17.55 Now all these are indirect swearing by the creatures and therefore may not we by their examples obliquely sweare by them also First in generall if any of the Fathers or Answ 1 Saints have sworne amisse wee must not therefore imitate them therein for we have Lawes to be regulated by and not the examples of men though holy Secondly these phrases as thy soule lives or Answ 2 as my soule lives or as I live is no more than if we should say in truth or the thing which wee affirme is as true as our soules live and so is no oath except we sweare by it as Ioseph did By the life of Pharaoh Thirdly Peter Martyr answers that the Answ 3 name of a creature may be added two manner of wayes to wit 1. activè actively as here when a man sweares by the heaven or earth c. and this is never lawfull for so a man makes the creature his Judge 2. Passivè passively which may be lawfull For the understanding hereof observe That some oathes are First Simple namely a direct and plaine attestation or calling upon God or some creature for witnesse of what is said as by Heaven or Pharaohs life Secondly compounded that either with a Blessing as Pharaoh said so let the Lord be with you as I will let you goe Exod. 10.10 Curse as David said God doe so and more also if I destroy him not l 1 Sa. 25.22 Now in this sense it is lawfull to adde the name of a creature that is with this addition saxit Deus The Lord grant that thy soule may live and thus Ioseph had not sinned if hee had said no more but this The Lord grant that Pharaoh may live Thus we see how carefully wee should avoid all swearing
because the Divell is the author hereof as will appeare in the last section of this verse yea as swearing comes from him so it bringeth to him as was probably shewed in the example of a Gentleman riding over a bridge in Cornewall who was a notorious common swearer and upon the stumbling of his horse swore at him and presently fell with his horse â—nto the Râ—ver and was drowned saying as hee fell Horse and man and all to the Devill Answ 2 Secondly because it is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the uncleanâ— to him that sweareth and that feareth an oath In which words he maketh swearing an evident proofe of a prophane person Eccles 9.2 Answ 3 Thirdly because God sometâ—mes remarkably judgeth this common swearing as we reade hee did in a serving man in Lincolnshire who used to sweare commonly by Gods Blood for when he lay upon his death bed continuing still in that sinne hee finally heard the Bell toule and therewith sware Gods Blood this Bell touleth for me and presently the blood gushing out on all parts of his body he dyed Quest 2 What may we thinke of the practise of those who sweare by the Masse and by the Rood Answ This is a wicked thing in a very high degree because they have beene made Idols and consequently Gods greatest enemies if a subject should give that royall honour which is due only unto the King unto a professed and proclaimed Traytor he deserved to dye and were unworthy to live that should thus esteeme his Soveraignes greatest enemy so they deserve that God should never hold them guiltlesse that thus in Gods steade set up these superstitiously used idols and then sweare by them as if they were Gods This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children have forsaken me and sworn by them who are no Gods o Jer. 5.7 And againe They that sweare by the of Samaria saying Thy God O Dan liveth shall fall and not rise againe p Amos 8.14 Sect. 2 § 2. Be yea yea and nay nay What doth our Saviour meane by this affirmation and negation The Ancients did expound this doubling of the words yea yea nay nay Quest three manner of Answ 1 wayes namely First as in the conscience the thing either is or not so also it should be in the tongue Secondly as the thing indeed either is or not so also it should be in the speech Thirdly as in the mouth there is yea or nay so there should be in the deed or worke that is according to the truth of the thing and our knowledge thereof should our words be and then according to our words spoken our works should be performed Secondly our Saviour hereby would teach us Answ 2 carefully to avoid both all superfluitie of speech and all manner of oathes answering all questions either by a simple affirmation or negation § 3. For whatsoever is more then this Sect. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used sometimes signifies excellent sometimes abundant sometimes superfluous comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra as if we should say above that which is necessary and so it is taken â—n this place whatsoever is superfluous or more than needs avoid it for it commeth of evill The Anâ—baptists hence object that all swearing Object 1 yea even before a Magistrate is forbidden because it is superfluous and more than needs for the thing enquired after may simpâ—y be affirmed or denyed First necessary oathes are not superfluous Answ 1 oathes thus Beza Secondly our Saviour saith Let your speech Answ 2 be yea and nay but when the Magistrate imposeth injoyneth and commandeth an oath then it is not ours that is in our power Areti part 1. probl 66. Our Saviours scope is here to forewarne us of all levitie and vanity in our ordinary talk and not to forbid all swearing when a weightie necessity urgeth thereunto They object againe our Saviour saith here Object 2 Whatsover is more than these commeth of evill And therefore to sweare by God before a Magistrate is unlawfull This followes not it proceeds from evill Answ therefore it is evill And thus Saint Augustine saith sup Non dicit malum est sed a malo procedit Christ doth not say that it is evill to sweare by God in it selfe but that it comes from evill thus ordinarily and without any necessity to call God to witnesse the truth of what wee affirme Can that be abused in using vvhich is lawfull Quest Wee may deprave and pollute the best thâ—ngs by too much liberty as for example 1. Answ Externall good things may bee abused 2. Internall First there are many externall and outward good things which may be abused as for example First Honour is good but yet It is not good to eate much Honey nor for men to seeke their owne glory too much Secondly Prov. 25.26 riches are good but yet a man may so set his heart upon them that they may become a snare unto him r Mat. 6.19 and therfore as we must not seek honour too much so must we not labour too fast to bee rich Thirdly Meat and Wine are good and yet they may be abused unto gluttony and drunkennesse Å¿ Eze. 16.49 Ephes 5.18 Fourthly apparell are good and yet they may be abused unto pride Luke 16 19. Act. 12.21 c. Fifthly pleasure and delight is good and yet they may be abused Luke 16.25 Prov. 25.16 Sixthly ease and rest are good sometimes and yet the abundance of ease is the cause of much evill t Eze. 16.19 Seventhly time is good but it may be mis-spent and abused Secondly there are many internall and inward good things which may be abused as for example First joy is good and yet a man may give himselfe too much to jollity and mirth Eccles 3.4 and 7.4 and 1 Cor. 7.29 Secondly sorrow is good and yet a man may be too sad and dejected giving too much way to sadnesse and griefe Eccles 3.4 and 1 Cor. 7.29 and 2 Cor. 7 10. Thirdly feare is good and yet a man may be too fearefull 1 Chron. 21.31 Fourthly knowledge is good and yet sometimes it puffes up 1 Cor. 8.1 and Eccles 1.18 c. Rom. 12.3 Fifthly Justice is good and yet a man may be too just u Eccl. 7.18 that is a man may be too cruell severe and rigid pressing the Law alwayes to the uttermost and so Summum jus summa injuria Sixthly divine Revelations are good and yet Paul was in danger to have bin puft up through abundance of them v 2 Cor. 12.7 And therefore let us labour to be sober and moderate Rom. 12 3. § 4. Commeth of evill or a male illo Sect. 4 Some reade these words Neutraliter commeth from evill some more rightly Masculine of the Divell whatsoever is more than these commeth of the
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
in the smallest things Fiftly Faith fructifying in love and sanctity Rom. 13.11 Philip. 1.27 But wicked men believe not neither obey and therefore they are strangers from life Sixtly Christ is the way unto life Iohn 14.6 Acts 4.12 But wicked men are without Christ and therfore it is evident that this straite way of piety is unknowne unto them Answer 3 Thirdly it is cleare also that naturall men are ignorant of this narrow path by the estate and condition of mankinde after his fall he then becoming brutish Thus the Prophets say that man may now bee compared to the beasts that perish Psal 49.12 Ierem. 10.14 and 51.17 And therfore undoubtedly is ignorant of the way of life Answer 4 Fourthly it will bee as cleare as the day if wee consider but the ignorance of naturall men For 1. The best clerke and wisest naturall man is but a foole so long as hee is not taught spiritually and instructed from above Rom. 1.22 Prov. 16.22 and 1. Cor. 1.20 and 3.19 2. The naturall man is but childish in religion 1 Cor. 13.12 Ephes 4.14 3. He knowes not what heaven and life eternall is Haec est vita aeterna ubi possumus Deum videre facie ad faciem ubi est sanitas sine infirmitate requies aeterna sine labore pax sine timore laetitia sine moevore veritas sine errore Life eternall is that place where wee shall see God as we are seene face to face where wee shall have health without sicknesse rest without disturbance peace without feare joy without sorrow and trueth without errour This nature is altogether ignorant of 4. He knowes not how heaven life eternal may be acquired nature can neither teach how heaven may bee had nor procure it And therefore wee may hence collect how necessarie it is for every member of old Adam to labour and endeavour to bee free from this naturall condition wherein hee is and to be regenerated and engrafted into Christ Why must wee thus earnestly desire to bee changed Quest 6 renewed and incorporated into Christ First Because naturally wee are blind and cannot Answer 1 walke without a guide and therefore so long as wee are naturall wee must needs erre and goe astray from the wayes of God Secondly because naturally wee are foolish and Answer 2 spirituall things are too high above our reach And therefore if wee desire to understand those things which concerne the glory of God and our owne good we must labour that we may bee regenerated and united unto Christ Thirdly because by nature wee are but evill Answer 3 trees And therefore if wee desire to bring forth good fruite we must labour and desire that wee may bee cut off from this wilde olive and engrafted into the new and living stocke Jesus Christ Fourthly by nature we are void and destitute Answer 4 of grace yea deade unto grace Ephes 2.1 and therefore if wee desire that wee may be recovered and the grace of God againe quickned in us we must labour to be changed and transformed after the Image of Christ Fiftly because by nature wee are the members of Answer 5 Sathan Ephes 2.3 And therefore if wee desire to be made the members of Christ and the children of God wee must labour to come out of our naturall estate and condition By what meanes may wee bee freed from this miserable Quest 7 condition wherein by nature we are I answer here from the second answer of the former question save one use these meanes Answer First studie the word of God Meanes of regeneration labour for the knowledge thereof for that will teach thee thy misery Secondly obey the word of God when thou knowest the will of God then labour to doe it abstaine from all evill prohibited observe every good duety enjoyned 3 Thirdly love the Lord above all things he onely regenerates by his holy Spirit and therefore love him with all thy heart and with all thy soule 4. Fourthly labour for Christ for hee sends the Holy Spirit unto us hee is the alone Mediatour betweene God and man and all grace which is conferred upon us by God is in and through Christ And therfore no mercy is to be expected but by him and for his sake Fiftly pray unto God that hee would bee graciously pleased to wash us from our sinnes to plant and engraft us into Christ and to sanctifie us by his holy Spirit Thus we have heard the first cause how the way of piety which leades unto life is strait in respect of the Obscurity thereof it being hard to find G Secondly the way of piety which leades unto to life is strait Respectu difficultatis in regard of the Observat 2 difficulty thereof as if our Saviour would say The way to heaven is a hard way Reade Acts 14.22 and 2 Timoth. 3.12 and 2 Corinth 4. How is the way to heaven hard when as 1. God Quest 8 calls all Esay 55.1 And 2 Rejects none that comes James 1.5 And 3. gives his word unto all Actes 20. Which word is a bright and cleare light Psal 119.105 And 4. reveales himselfe unto all those who seeke him We say the way is hard for these causes to wit Reason 1 First because the naturall man cannot understand this word nor be subject thereunto Rom. 8.6 c. Reason 2 Secondly because many seeke not to walke in this way neither regard what the word faith unto them Reason 3 Thirdly because many seeke to walke in this way but seeke amisse that is otherwise then by Christ as by pilgrimages and meat and monasticall vowes and the like Rom. 9.31 Reason 4 Fourthly because this way of religion teacheth things contrary to sense and above reason as 1. That there is imputative righteousnesse Psalm 32.1 2. That wee must deny our selves and submit our selves wholy to the will and pleasure of God And therefore this way may truly be called hard Reason 5 Fiftly this way is hard in respect of our conversion he that would walke in this way hee must turne from two things namely 1. From the world lest otherwise he perish with the world this is very hard for a man to be in the world and not of the world for so he shall be scorned by the world 2. From himselfe and his fore-passed life this is extreame hard and difficult for a man to forsake his owne sense judgement will affection and whatsoever is contrarie to the good pleasure of God Reason 6 Sixtly this way is hard in regard of Mortification and abstinence from sinne yea even those which are most deare unto us as for example 1. Sometimes wee are tempted to have a care of our fame and credite and therefore to forsake the profession of the Gospell because it is derided and scoffed by wicked men 2. Sometimes wee are tempted unto pleasure as unto drunkennesse gluttony wantonnesse adultery pride contention revenge and the like 3. Sometimes wee are tempted unto profit as to couetousnesse lying deceiving
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
What is meant here by being possessed Quest 1 For answer hereunto Answ the Reader may remember that there is First Obsessio quae est duplex Primò Corporalis visu auditu tactu Secundò Spiritualis tentationibus terroribus Secondly Possessio quae est duplex Primò Corporalis cum Sathan residet Secundò Spiritualis in Dâ—minio peccati 2 Tim. 2.26 How doth Obsession and Possession differ Quest 2 First Obsession is common unto all for the Answ 1 Devill can besiege any Secondly but none can be possessed by Sathan Answ 2 without a speciall leave given by God How doth the Devill impugne and assaile Quest 3 man First Tentando hee impugnes him by temptation Answ 1 unto evill and this he doth of himselfe Answ 2 Secondly laedendo puniendo by harming and punishing of him and this hee doth from God Thim Aq. 1.1 14.1.1 Quest 4 Whether is Obsession or Possâ—ssion worse and if Possession then what kind of it Answ 1 First in generall those persons are most miserable that are possessed within Answ 2 Secondly more particularly there are three things or three sorts of miserable men to bee distinguished I. Some are afflicted by Sathan in their senses that is molested terrified or affrighted with some Diabolicall sights or noyse or touching or the like And this wee greatly abhorre and feare II. Some are possessed by Sathan in their bodies And although this be farre worse then the former yet we do not so much abhorre and feare it and that First partly because we are not sensible of it And Secondly partly because the mind is estranged III. Some are possessed by Sathan in heart and this is most perillous but most of all sleighted and neglected Quest 5 What may wee observe in the Allegoricall sense of this History Allegorically it shewes us our estate and condition without Christ Or Answ that we are under the captivity of Sathan untill Christ free us Iohn 8.44 Ephes 2.2 Iohn 12.31 and 14.30 a 2 Cor. 4.4 How doth it appeare that naturally wee are Quest 6 the Devils slaves Because sinne hath captivated Answ and enthralled us Rom. 3.23 and 5.12 and 7.14 Sinne is First the Devils Ensigne or Flag as in a ship or Castle overcome the Ensigne of the Conquerour is hung out so the Devill having conquered us hath hung out his Flag that is imprinted sinne in our nature Secondly sin is the law of Sathan Iohn 8.44 Ephes 4.27 and 1 Iohn 3.8 c. But Christ freeth us both from Sathan and sin Luke 11.22 Iohn 8.36 Rom. 16.20 Colos 2.14 and 1 Iohn 5.20 and Revel 13.4 How doth Sathan possesse naturall men or Quest 7 all men before they be freed by Christ First in generall as the peace of God abides Answ 1 in the heart of the faithfull Colos 3.17 so Sathan sits within and remaines in the heart of the naturall man wholly possessing wholly directing him Secondly more particularly Answ 2 Vntill we be freed by Christ Sathan possesseth us Answ First In intellectu in the understanding and that in three regards viz. First the natural man cannot take up or comprehend God or spiritual things b 1 Cor. 2.14 Indeed he may have some outward knowledge after his corrupt manner c Rom. 1.20 but he can know nothing spiritually or profitably Secondly the natural man is wise unto evil very crafty Adam can cover his nakednes with Fig-leavs Iosephs brethren subtilly hide their selling of him David craftily plot the murder of Vriah Thus by nature we are wise unto wickednes Thirdly the naturall man cannot beleeve the truth of God 2 Thess 2.9.10.11 Secondly In affectu in the affection as appears thus First the naturall man doth not love spirituall things hee regards not the word of God d Esa 53.1 but thinks it a hard saying e Iohn 6.60 Secondly the naturall man is mad upon sin selling himselfe to worke wickednesse and that with greedinesse f Ephes 4.18 and not ceasing to doe evill g 2 Pet. 2.14 Thirdly the will of the naturall man is violent and obstinate and head-strong and will not endure to be curbed Ier. 44.16 Thirdly In memoria in the memory as appears thus First good things are very hardly imprinted in the memory of the naturall-man Psalme 50.22 and 2 Pet. 1.9 Secondly evill things are greedily received into the memory and strongly retained by it yea hence comes a custome of sinning because the memory doth frequently suggest some evill Fourthly In sensibus in the senses as is thus most evident First they are easily carried unto outward objects the eye is easily perswaded to behold beauty or to look upon the sparkling of the wine in the Glasse and so of the rest of the senses Secondly the senses being transported by alluring objects do draw the judgement also along with them reason being once captivated is easily drawn away from God and led aside Fifthly In vitâ in the life we are naturally taken captive of the Devill at his will 2 Tim. 2.26 for he hurries the naturall man sometimes unto drunkennesse sometimes unto murder yea unto every kind of evill Sixthly In Ore in the mouth For First the Devill filleth the naturall mans mouth with blasphemous swearing lying lascivious and opprobrious speeches And Secondly the Devill doth exasperate the tongue of the naturall man against Religion making him sometimes dispute against religion and sometimes slander detract mock and deride the religious Seventhly In imaginationibus in the cogitations and thoughts they being evill and that continually Gen. 6.5 and 8.21 What must we doe to bee freed from Sathan who doth thus possesse us Que. 18 Pray unto Christ who is stronger then Sathan Answ that he would be pleased First to enlighten our understandings that we may perceive those things which are good And Secondly to change our affections that wee may love those things which are good And Thirdly to helpe our memories that we may retaine those things which are good And Fourthly to set a watch over our senses that we may delight in nothing but what is good And Fifthly to sanctifie our whole life words and thoughts that all we do speake or thinke may be good And Sixthly that he would be pleased to give us a true sight and knowledge of our selves and wants and to make us partakers of himself by a lively faith Sect. 2 § 2. They were exceeding fierce Quest 1 Whence was it that these two possessed men were so fierce Answ Not from themselves but from Sathan in them from whence we may observe Observ 1 That Sathan naturally is very cruell and bloody Reade Esay 5.29 and 14.16 17. Revel 9.7.8 9 10. and 12.12 Object 1 The Devill is somewhat crafty but not so cruell yea he is easily found out Answ So is a Lyon or Bear easily found by his prey yea as they seeke their prey so doth Sathan 1 Pet. 5.8 Object 2 But the Devill for the most part appeares in some vile base and
commended in Scripture and weaknesse and doubting reprehended Now this certainty of faith which we say is praised doth consist in a particular application whereby a man promiseth unto himselfe that that thing which he hopes for shall certainly be fulfilled unto him Many are the examples which may be brought to prove this Argument that certainty of faith is commended First of all this woman with the bloody issue unto whom Christ here saith Be of good cheer or Confide be confident thy faith hath made thee whole Now what manner of faith was this Saint Mathew here tels us The woman said within her selfe if I may but touch the hemme of his garment Servabor I shall be whole And this certain confidence of hers we see Christ commends and praises Secondly it is said of Abraham that he beleeved God and it was counted unto him for righteousnesse Rom. 4.3 Now what manner of beleeving was this Saint Paul afterwards most clearly explicates thus vers 18 19 20 21. For Abraham against hope beleeved in hope that he might become the Father of many nations according to that which was spoken so shall thy seed be And being not weak in faith he considered not his owne body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe He staggered not as the promise of God through unbeliefe but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform In these words is described an extraordinary confidence in the divine promises of God which Abraham beleeved should altogether be fulfilled yea fulfilled in him although if hee had consulted with flesh and blood he might have opposed objected many things and therfore there was not onely Confidentia objecti but also subjecti propter veritatem divinam Thirdly of Saint Paul who writing unto Timothy saith For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day k 2 Tim. 1.12 the meaning of the words is plaine for the Apostle herein doth describe the hope that he hath for the time to come by which hope he is sustained and upheld in the midst of so many and so great afflictions and calamities as lye upon him Here he saith he is not ashamed and Rom. 5.4 he saith Hope maketh not ashamed and therefore hee is certaine of the event Whence comes this certainty I know saith he whom I have beleeved and that he is able to keepe that which I have committed unto him that is I am certain that at the last day he will render and restore unto me what I have committed unto him to keepe And thus from these examples we may according to the truth hold and maintain a certainty of faith and a particular application of the divine promises unto our selves VERS 23 24. Vers 23. And when Iesus came into the Rulers house and saw the Minstrels and the people making a noise hee said unto them give place for the Maid is not dead but sleepeth And they laughâ—d him to scorne § 1. And when Iesus saw the Minstres Sect. 1 How manifold is the use of musick Quest 1 Two-fold namely lawfull and heathnish Answ Wherein is or hath Musicke been lawfully Quest 2 used Answ 1 First it hath been used by the godly sometimes in their joy and mirth as David ever and none testifieth in the Psalmes and as our Saviour intimates when he saith we have piped unto you but you have not danced Mat. 11 17. Answ 2 Secondly Musick hath been used lawfully in sacris in holy duties and divine worship as appears plainly by these places 2 Sam. 6.5 and 2 Chron. 5.12 and Psalme 71.22 Quest 3 Whether was the use of Musick at funerals a Jewish or Heathenish custome Answ Although it was sometimes used by the Jewes yet they borrowed it from the Gentiles for the understanding wherof observe that the Jewes at the buriall of their friends used two sorts of Ceremonies namely First some to testifie their sorrow of which in another place because the present text speaks not of these And Secondly some to augment their grief these were I. Minstrels who with their sad tunes inclined the affections of the people to mourning Now of these there were two sorts namely First some playing on pipes And Secondly others sounding Trumpets At the Funerall of Noble-men or old men they used a Trumpet at the Funerall of the common people or children they used a Pipe In this respect it is said here that Iesus when he raised Iairus daughter cast out the Ministrels II. Women there were which were hired at burials to sing for the same purpose viz. to augment their mourning and to incline the affections of the people to sorrow Now these women besides singing did likewise uâ—â— some outward significations and expressions of sorrow to move the company and more strongly to affect them Call saith the Prophet for the mourning womâ—n and send for the skilfull women Ier. 9.17 These women the Romans called Preficas quasim hoc ipsum praefectas Chiefe or skilfull Mourners Now these customes we reade no where commanded by God unto his people but were only borrowed from the practises of others Quest 4 How manifold was the use of Musick at funerals amongst the Gentiles Answ The Heathens had a four-fold use of Musick in their burials namely First Civill to honour and adorne Funerals whence also they used sometimes great pomp and did sing songs of the praises of the deceased persons as wee see in Tabitha Act. 9.39 Now this Cantus in generall was two-fold namely Encomiasticus and Threneticus Rhod. 27.26 Secondly Philosophicall to shew that when any is taken out of this miserable world there is cause of joy Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example both of the Grecians and Thracians Whence we may learn That in the death of those who are good Observ we must rejoyce rather then mourn Why must we rejoyce in the death of our good Quest 5 friends or allies First because death is better to such then life Answ Eccles 4.2 c. Secondly because death is best of all unto such as appears thus I. This world is an evill world in it selfe Gal. 1.4 and evill unto the righteous 1 Cor. 15.19 II. So long as wee are here wee are strangers from the Lord that is absent from him 2 Cor. 5.2 c. but when by death wee are dissolved we shall possesse and enjoy him Philip. 1.23 Thirdly Solaminis their next use of musick was that thereby the minds of those who mourned might be lightned and comforted because we are prone to exceed our bounds in all things whether in joy or sorrow Fourthly Idololatricus they had an Idolatrous use of Musick at their
wee preferre the godly alwayes when we can have choice that is if a man cannot have the counsell and advice of a good and godly Physitian or Lawyer he may then make use of a wicked but if both may bee had then the good is to be preferred And so of all other callings and trades if we cannot be provided of good we may make a shift with bad Fourthly wee must love others with a true heart This Christ himselfe requires of us in regard of our very enemies Matth. 5. Because this is the root of all the former particulars viz. a man will hardly live peaceably with a man except he love him a man will hardly helpe him who is in want and necessity or distresse except he love him a man will hardly make use of his neighbours helpe in his calling or helpe his neighbour in his owne except he love him And therfore it is necessary that we should love others with a true heart Fiftly to receive others into intimate friendship and familiaritie or to professe and acknowledge unto the world such or such to bee our intimate and entire friends And this is prohibited us in regard of carnall men But it will be here objected Many things Object 2 and causes and considerations require that wee should continue our former amity with such or such although they be but naturall and carnall men as for example First the consanguinity affinity and kindred that we have with them Secondly the vicinitie neighbourhood and brotherhood we have with them because they live neere us or they are of the same company or calling with us and are joyned unto us in some place or office Thirdly the offer and desire of friendship they desire our acquaintance and familiarity yea they offer many courtesies unto us and it is scandalous not to requite these kindnesses And therefore wee hope we may be intimate and entire with them although they show but little religion in their lives If these coards tie us unto them Answ or these occasions be offered of familiaritie with them then we must labour to be like Physitians because perhaps God hath called us to their acquaintance for this end that we must be a meanes to bring them to good or at least to restraine them from evill For First some justifie defend and maintain the sinnes of others at least connive and winke at them or seeme to approve or assent unto them But we must not doe any of these Secondly some are silent when their friends Object 3 sinne but we must reprove them If any heere object that their friends will be angry if they reprove them and therefore they forbear it Answer I answer they are not worthy to be pleased in this for we are therefore their friends that we may have liberty to admonish them and we must not continue familiarity with those who will not suffer us to discharge the office of friends in reprehending what is amisse Thirdly some slightly and lightly taxe the failings of their friends but quickly have done but we must continue incessantly to inculcate into their eares wholsome counsell and advice untill wee have reclaimed them from their wandring wayes Fourthly if we therefore desire by reason of some other bond to continue the bond of amity with carnall men we must thus labour to discharge the office of faithfull friends namely I. Speak reprove what we see in them amisse II. Do it candidely in love and meeknes III. But doe it plainely and evidently that hee may know what it is we taxe him for IV. Do it unweariedly continue to hammer him with our reproofes untill we have wrought him to our will V. If he will not hearken to advice counsell and reproofe then we must cast off his acquaintance and abstaine from his society at least familiarly and frequently Object 4 Concerning the third sort of unworthy companions namely hypocriticall professours it will bee objected Charitie is not suspitious 1 Cor. 13. And therefore why should I judge him to bee an hypocrite and for so judging of him reject his familiarity Answ 1 First certainly charitie does much both in judging charitably and covering carefully and hoping comfortably of others Answ 2 Secondly we must not speedily nor rashly beleeve suspitions and jealousies Answ 3 Thirdly but if it be evident that he doth but double with God then we must not preferre our privat affection before the truth for we must do nothing against the truth but for it 2 Cor. 13.8 Answ 4 Fourthly the truest charitie is to admonish and to chide him who doth evill for none loves a man so well as he who telleth him of his faults because hereby hee may bee saved and reduced from his wicked wayes but on the contrarie if wee should not counsell and advise then wee should be like those who perswade a sicke man that he is not sicke and so cause him to neglect seeking for remedie Object 5 Againe it will be objected Charitie covers a multitude of sinnes 1 Pet. 4.8 And therefore why should we shunne any mans familiarity because he hath some sinne in him Answ 1 First this position hath truly place in the godly For I. Although they sinne not 1 Iob. 3.9 to wit doe not give up themselves wholly unto sinne because the holy Spirit is their guide and governour Colâ—s 3.15 yet II. They fall often and sinne in many things yea III. They may remaine for a time in some particular sinnes either First through ignorance or Secondly through carelessenesse as David did in the matter of Bathsheba And therefore these things well weighed and considered makes charitie cover a great many of sinnes in the faithfull flocke of Christ Secondly but these sins are to be covered neither Answ 2 I. Iustificando by justifying either First the sin for that were false witnes condemned in the Ninth Commandment Nor Secondly the person sinning for that is a plaine respect of persons Nor II. Acerbi increpando by sharply reprooving the reproover or by recrimination many when they heare their friends sinne reprehended flie in the face of him that reproved him labouring to disgrace him by ripping up some sinne of his but wee must not thus cover our brethrens sinne But III. Procurando by procuring in humility and modesty pardon and a good opinion of our brother by lessening and excusing his sinne and by shewing the weaknesse of the flesh and corrupt nature in the best men Thirdly although wee must thus cover our Answ 3 brethrens sinne from the eyes of others yet wee must severely reprove it and lay it open both to the eye and understanding and eare of our brother who transgressed For I. It is a foolish yea an unchristian practise to silence our brothers sin and to forbeare to reprove it when we love him and afterwards in anger to reproach him for it and to cast it in his teeth yea II. The nature of true zeale and love is to speak when we see any thing in our
therefore ascribe unto a serpent all knowledge and worship it offering bread unto it and kissing it keeping alwaies one for that purpose alive Epiphan haeres 37. Quest 3 Are serpents in all things to be imitated Answ 1 First according to Augustine the serpent hath wisdome in bringing up her young in the making of her hole in the getting of her food in the healing of her wounds in the avoiding of things hurtfull in the foreknowledge of the change of times in the love of her fellowes And in these she is to be imitated Answ 2 Secondly but in the things following she is not to be followed namely I. Her high spirit is to be avoided And II. Her desire of revenge even when she is dying And III. Her flattery stinging when shee imbraceth And IV. Her treacherie And V. Her ingratitude stinging to death him that hath nourished her up And VI. Her poison And VII Her voracity in killing much more then shee can devoure And VIII Her generall hatred against all creatures destroying all that she can match Quest 4 How manifold is wisdome or how many kindes of wisdome are there because our Saviour bids us to be wise as serpents There is a double wisedome namely Answ First evill which is foure-fold namely I. Arrogant wisedome when men will undertake to judge of those hidden and secret mysteries which God hath reserved unto himselfe thinking themselves wise enough to render a reason of all the Lords dealings with men There is II. False craftie and lying wisedome which is diametrally opposite yea an enemy unto Christian simplicity Iohn 1 47. which must bee without fraud or guile There is III. Cruell wisedome Mortui non mordent dead men cannot bite and therefore it is good to kill Irish men never thinke a man slaine outright till his head be off and theeves never thinke themselves safe untill hee be killed whom they have robbed because if he be once murdered he cannot then accuse them whereas if such an one should live he might bring them to the gallowes Our Saviour doth not command us to be strong as Lions and Tygers but to be wise as Serpents and therefore this cruell wisedome is not allowed IV. There is a selfe confident wisedome when men hide their counsels and so craftily conceale their wicked plots that in wardly they boast and rejoyce that they shall prevaile these shall at last bee discovered and God in his appointed time will infatuate their devices Secondly good this is that wisdom which here Christ cōmands and cōmends unto us What is this good wisedome which Quest 5 we must labour for or wherein doth it consist The properties of this good Wisedome are these namely Answ First Mala intelligere to see perceive and understand evils and dangers for men must not be willingly blind but learne to foresee evils to come Secondly Malum non facere mala ignoscere Hier. s to doe evill unto none but to pardon and forgive those who offend and injure us Thirdly Suspicari to suspect evils from evill men especially those who hate us for Christ himselfe wee see would not commit himselfe unto the Iewes u Ioh. 2.24 Fourthly Tacere to keepe our owne counsel for it is lawfull to conceale some truths August A man is not bound by his owne babling to betray himselfe it being the part of a foole to utter all his mind Proverb 29.11 Fiftly Evitare to avoid perill and not to run into the Lyons mouth x 1 Mac. ◠37 It is wisedome saith Hierome s Insidias vitare to avoid the trap gins snares and traines that are laid for us Sixtly Patienter ferre to endure patiently and contentedly the evils which lie upon us Musc s Seventhly Scandalum non dare so to live that we give no offence neither to the Iew nor to the Gentile nor to the Church of God Eightly sincerè profiteri to professe Christ and religion in sincerity not in shew in truth not in hypocrisie § 2. Be simple as Doves Sect. 2 What is meant by these words Quest 1 The meaning is be innocent and harmelesse Answer thinking evill of none neither intending evill or offence unto any in thought word or deed and yet we must be wise as Serpents who have great subtilty in saving and defending themselves from harme that is every one who looks to be saved might labour for so much wisedome as may preserve him from the hurt of false Prophets How many sorts of Simplicity are there and Quest 2 what Simplicity is it which is here enjoyned Simplicity is two-fold namely First evill foolish and contrary to wisdome and is two-fold namely Answ I. Negligent when a man doth not take heed to himselfe and beware First least he should be hurt and harmed by any Or Secondly least he should be deceived by errour Ephes 4.14 Or Thirdly least he should bee seduced unto sinne as Gen. 20.5 and 2 Sam. 15.11 II. Sluggish and idle when a man doth not labour First for knowledge and understanding as Hosea 4.6 Ephesians 5.15 And hence namely from ignorance comes errours and therefore the Papists and some others perswade men to neglect hearing reading studying and the meanes of knowledge because as hee that is altogether ignorant of the true way may be perswaded to take any path and made beleeve by every man hee meets that every false path is the right so those who are ignorant of the divine truth may bee seduced and quickly led aside by any into humane errours Secondly that is called sluggish and idle simplicity when a man doth not labour to strive and wrestle against sinne and his own corruptions Object If it should bee objected that David bids us to commit our wayes unto the Lord and and therefore what need we thus strive Answ I answer it is true we must commit and commend our selves unto God but yet we must fight against sinne and our inbred corruptions and that even unto blood a Hebr. 12.4 Secondly good sincere and an enemie to deceit and fraude And this is that Simplicity which is here commended and commanded Quest 3 What is this good simplicity which we must labour for or wherein doth it consist It consists in these four things viz. Answ First in a single heart Acts 2.46 Hee therfore who desires to have this Dove-like simplicity must not have a heart and a heart but must be sincere and single hearted Secondly in a tender conscience and a feare to sinne or offend God He therefore who desires this Dove-like simplicity must be of a circumcised heart who is sensible of the least sinne and of a cowardly conscience who feares to commit the least evill For this is the best simplicity Reade these places and to this purpose imitate the persons mentioned therein Genes 39.9 and Iob. 1.1 and 2 3 Rom. 16.19 and 1 Corinth 14.20 Phil. 2.13 Thirdly in a single tongue he therefore who desires this dovelike simplicity must avoid all lying and deceitfull speeches and take heed
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
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
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
Wherein did the Monkes of old differ from the recent and present Popish Monkes Quest First the ancient Monkes lived solitarily out Answ 1 of meere necessitie that thereby they might be the safer and more secure from the rage of Persecutors But Popish Monkes live cloistered up not in woods and caves but in faire and rich Abbies not for feare of persecution but of paines not out of necessitie but out of sloath and idlenesse Secondly the ancient Monkes were not compelled Answ 2 to give all they had to the poore but the Popish Monkes must vow poverty although their Abbies be rich and well furnished both with riches revenues and provision Answ 3 Thirdly the ancient Monkes were not tied to any certaine rule nor to a Monasticall life by any solemne and perpetuall vow but might have changed that sort of life if they could conveniently and commodiously have lived otherwise But the Popish Monkes are tied to certaine orders and rules taking an oath for the observing of them and making divers solemne and perpetuall Monasticall vowes Answ 4 Fourthly the encient Monkes were Laicks but the present Popish Monkes are of the Clergie if without abuse of the word I may terme them so Answ 5 Fifthly the ancient Monkes did ascribe no merits to their manner of living but to the Popish Monasticall life they attribute the merit of condignity Answ 6 Sixthly the Monasteries of the ancient Monks for the most part were publike Schooles that is common places for learning and teaching But the Popish Monasteries for the most part are places of Gluttony Drunkennesse Idlenesse and all manner of filthinesse If the studious Reader would see the lives and manners of the present Monkes and how they differ from those of old time let him reade Alsted fol. 344. 345. Verse 10 11. VERS 10 11. And hee called the multitude and said unto them Heare and understand Not that which goeth into the mouth defileth the man but that which commeth out of the mouth that defileth the man Quest 1 What was the occasion of Christs speaking these words unto the multitude Argum. The occasion was this The Pharisees â—ame the Apostles because they eate with unwashen hands contrary to the Tradition of the Elders verse 2. Christ hereunto gives a double answer viz. First he answers to the Scribes and Pharisees that by their Traditions they have violated the Commandements of God verse 3. Secondly he answers to the multitude in this verse that it is not that which goeth into the mouth which defiles the man but that which commeth out c. Quest 2 How many things are considerable and observable in these words Two things to wit Answ First Invitatio Turbae Christs inviting of the multitude wherein are two particulars viz. I. Quos vocat whom hee calleth the multitude II. Ad quid vocat why hee doth call them namely First Vt audiant that they may heare Secondly Vt intelligant that they may understand Secondly Concio his Sermon wherein are these two parts namely I. Pars negativa the negative part in these words those things which goe into the mouth defile not the man II. Pars affirmativa the affirmative part in these words those things which come out of the mouth defile the man First Quos vocat whom doth Christ here call The multitude What may be observed from these words Tum Quest 3 vocavit turbam then hee called the multitude First From Tum then wee might observe Answ 1 two things namely I. That Christ doth not teach them untill first hee had confuted the adversaries of the truth And II. They being once confuted then by and by hee teacheth and instructeth them Secondly from vocavit hee called we might Answ 2 learne two things to wit I. That hee doth not answer being asked by them but hee calleth them who desired no such thing that they might learne the truth that is the multitude did not first come unto Christ desiring to be informed by him and then hee taught them but without their suing unto him hee invites them to come that they might learne II. That hee calleth the multitude that is all that so the truth may be made manifest unto all and his Apostles freed and quit by all from that aspersion which was cast upon them by the Scribes and Pharisees Thirdly from Turbam the multitude wee Answ 3 may note that Christ sleighting or passing by the proud conceited Pharisees taught the common people Or that Christ rather chose to teach them who were contemned and despised in the world Reade Matt. 11.25 and 1 Cor. 1.26 Secondly Ad quid vocat why doth Christ call the multitude that they may heare where wee see that something is required on their part namely to heare to teach us That if wee desire to know and understand Observ 1 our Masters will wee must use the meanes of hearing Deut. 4.1 and 5.1 and 6.3 For First preaching is the meanes to reconcile people unto God and to bring them by grace unto glory as appeares from 2 Cor. 5.19 20. and 1 Cor. 1.18.21 Rom. 11.6 And therefore this worke is strictly required at the Ministers hands Secondly on peoples behalfe hearing is the meanes to bring them unto knowledge grace faith and Christ Rom. 10.14.17 And therefore as Pastors are commanded to preach so are people to heare and as the one doth not performe his Masters will except hee be diligent and carefull in preaching so neither the other except hee be attentive and industrious in hearing Who are here blame-worthy and faulty Quest 4 First those who neglect hearing for every Answ 1 trifle and triviall occasion Secondly those who are wearie with hearing Answ 2 wishing stil that the Sermon were done Certainly both these are faulty and no wonder if such profit not by that which they doe heare Thirdly those are here guilty who forbid people to heare Our blessed Saviour saith My sheepe heare my voice Iohn 10. But the Popish Priests will neither preach the truth themselves unto their people nor permit those to come who would heare us Matth. 23 13. but directly prohibite them to come to our Church and preaching Here it is worth observing That the Popish Priests doe not forbid their people to keepe our holy daies or to observe our Faires or to come to our Playes Pastimes and Recreations yea they doe not forbid them to marry with us What then only they are forbidden to bee present with us in holy duties and the exercises of Religion namely I. They must not come to our Prayers II. They must not come to our Sermons III. They must not come to our Sacraments And why not Is it because wee herein are erronious No that is not the reason for they themselves say that our Common-prayers are drawne from their Missale and they will confesse that wee often preach the truth and yet they must neither associate us in these prayers nor this preaching What is the cause then that they may bee familiar and associate
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
Religion belongeth onely unto the Church that is to the chief Pastors and Bishops only of the Church He argues thus If all controversies be to be decided by the Church and referred unto the Church then it will follow that the Church is the Iudge of all controversies But the Antecedent is true that all controversies are to be decided by the Church and are referred unto the Church Therefore also the Consequent That the Church is the Iudge of all controversies Now he proves the Antecedent from these words Tell the Church and if hee will not hear the Church c. Therefore the Bishops and chief Pastors must expound the doubts in Scripture Bellarm. lib. 3. de Script Cap. 3 arguâ—s thus Our Saviour speaks here of private injuries but the place is to be understood also of publike injuries such as Schisme and Heresie are Now by this word Church is not meant the whole body of the faithfull but only the Pastors and Bishops and theâ—efore Heretikes and Schismaticks are not to be referred or turned over to the Congregation of the faithfull to judge and censure but to the Prelates of the Church because as a man hears and speaks by his head so the Church doth by her Prelates and consequently from the judgement of the Pastors there is no appeale their sentence and determination being the last and utmost judgement Answ 1 First Hunnius in eodem Colloquio Ratisbonensi did rightly distinguish this word Iudge for there is a double Iudge namely I. A Iudge who hath absolute authority of judging now if the Argument understand Iudge in this sense wee deny the Consequent for although it be certain that all controversies which arise amongst Christians may bee referred unto the Church that they may have her judgement yet it is most false that the Church is a Iudge which is absolute from all Law and may pronounce after her own will and so in effect be the chief and principall Iudge that is the very Rule of Religion and controversies II. There is a Iudge whose power is limited and restrained unto the Law and if the Argument speak of this Judge wee have nothing to say against it for wee deny not but that some yea all controversies may bee referred unto the Church to be examined and judged Answ 2 Secondly wee deny that the last and utmost judgement of controversies belong unto the Church her judgement being only Ministeriall Thirdly we must give care to the Church but Answ 3 with a double condition namely I. Wee must be sure that it be the Church of God as our Saviour himselfe expoundeth it ver 20. Where two or three are gathered together in my name c. So that every Congregation is not the Church but that which is assembled in the name and authority of Christ And therefore it is necessary that we know that Church which wee hear to be the Church of Christ and that by the Scriptures for otherwise wee cannot know the true Church but by the word except it be the true Church we ought not to hear it at all II. Wee must not hear the Church although it be a true Church contrary to the Scriptures but only so long as shee teacheth the doctrine of Christ for otherwise an Angel from heaven is not to be heard Gal. 1.8 If the Pastors Prelates and Presidents of the Church shal prescribe those things which are approved or prescribed by Christ wee must hear them otherwise not for there have been many Bishops and Councels which have refuted â—iver Heretiks and yet have erred themselvs in many other things Wherefore the Church is not simply to bee heard in whatsoever she saith or teacheth or to be beleeved and obeyed in all her decrees opinions tenents and commands but only then when shee speaketh and teacheth the truth of Christ For we are not to beleeve or credit the Church but for Christ and his words sake I find this answer given by Dr. Willet Synops 46. initio Whitak de sacra Script pag 31.7 Fourthly if the judgement of the Pastors and Answ 4 Bishops in a Councell bee the last and utmost judgement then not the Popes judgement only which the most of the Iesuits labour for Fifthly our Saviour speaks not here of the Answ 5 chief Iudge of all controversies or of the chiefe Interpreter of Scripture but only of brotherly correction and admonition which wâ—o contemnes are referred to the Church and if they will not heare the Church thâ—y are to be excommunicated For the interpretation of Sâ—ripture dependeth not upon the will and fantasie of the Pope Cardinals or Popish Councâ—ls but must be tried by the Scripturâ—s themselvs Now the reason why wee deny that the Evangelist speaks here of the supream Iudge or Rule of controversiâ—s is because that which is meant and understood in this place to bee told to the Church doth belong unto all Churches viz. of Constantinople Ierusalem Smyrna Rome and the rest not unto all together but every one severally Now the Papists themselvs do not contend that every particular Church is the rule of all controversies Now that the place is to be understood of brotherly admonition and reproof appears thus namely I. Because the speech is of private offences between brethren as is plain from verse 15. If thy brother shall sinne against thee But private offences injuries and jars are not to be referred either to a Nationall or Generall Councell but unto the Ecclesiasticall society or jurisdiction of every place by whom the reasons on both sides may be weighed and known and judgement accordingly pronounced II. Because this is the first degree of publike or Ecclesiasticall judgment for the former degrees here named by our Saviour verse 15 16. are private to wit when the wronged Brother doth privatly alone admonish him that did the wrong or before some few Witnesses But it was scarsly ever heard of or at least done that either private offences or even publike and those which belong unto the Church should presently at the very first be referred unto the Church universall scattered through the whole world III. Because our Saviour speaks here of Excommunication as some are of opinion let him be as a Heathen c. But Excommunication and every kinde of Ecclesiasticall censure doth belong also to every particular Church Concil Nicen can 5. And therefore in this place by Church are to be undeâ—stood the Jurisdictions of particular Churches and not such a Judge as is absolute free and exâ—mpt from all Law having his own will onely for a rule I conclude this Objection with a double Argument If every Church which who so hears not be Argu. 2 to be accounted for a Heathen man or publican be the absolute Judge of all Controversies then it will follow that every particular Church is the absolute Judge of all Controversies but the consequent is absurâ—ly false therefore also the antecedent Cham. t. 1. p. 26. Argu. 3 An obstinate sinner must be referred to
Mortons Appeale lib. 4. cap. 16. §. 3. pag. 150. men But the Papists will not acknowledge that any of their opinions or practises are novell except we can produce the yeare when they were borne the place wherin they were first brought forth the author by who they were first begotten Now the maÌ„ner of the resolutioÌ„ of this question doth overthrow this idle evasion of theirs as appeares thus When the Pharisees tempted CHRIST in the question of divorce asking Whether it is lawfull for a man upon every occasion to put away his wife He answers from the beginning it was not so reproving the coÌ„mon errour of the Jewes by testimony of Antiquitie from the word of God Gen. 2.24 Where we may observe that the question propounded by the Pharisees were two viz. First whether is it lawfull Secondly if it be not lawfull Why then did Moses suffer it To this second Christ answers Moses suffered it for the hardnesse of your hearts But to the first he answers It was not so that is not thought lawfull from the beginning Here the Romanists would have taught the Pharisees to reply upon Christ thus If you convince us of error you must shewe us When this arose in the Church of God who first taught it what person resisted it or else this contrarie custome must be maintained as divine and from the beginning But the wisdome of Christ seemeth to condemne this reason of folly when passing over the originall of this custome he is contented with the revealed will of God in the beginning of truth In the beginning it was not so plainly teaching us that we are not bound for the confutation of errour to a positive demonstration of the beginning thereof but that it is sufficient to deliver a negative shewing a time when it was not But the Papists plead Antiquity for many of their opinions which we hold erroneous to which evasion also our Saviour hath taught us here how to answer For he by reforming the corrupt doctrine of divorce which was ancienter then Moses by a more ancient constitution even of that which was from the beginning did teach us wisely to distinguish of Antiquity that one is primitive and hereditary the other adoptive of an after invention There is Ancient and most ancient and this must we flee unto because Antiquissimum verissimum That which is most ancient is most true Tertul. What may we safely hold concerning Polygamie or the having of divers Wives alive at once Quest which was usuall amongst the Iewes and seemes here to be reproved by our Saviour First we hold that it was never lawfull being Answ 1 either a transgression of or at the least a digression from the first Institution in the creation This our Saviour here plainly shewes saying From the beginning it was not so for verse 4 At the beginning God made them male female one male and one female and they two shall be one flesh where we see that not three or foure but only two are made in one therefore Polygamie is a breach transgression of the first Jnstitution Mal. 2.15 2. In the Patriarks we deny not but that before Answ 2 there was yet any Law written in respect of the necessity of those times it was by use custome tolerated though not by any dispensatioÌ„ authorized Thirdly among the Gentiles where there was Answ 3 not the like reason or occasion Polygamie was neither lawfull nor tolerable Fourthly after Moses law was written and the Answ 4 Church in them increased we doubt not but that the multitude of Wives was a sinne and corruption J enlarge not these because the Reader may see them amplified by Dr. Willet Synops fol. 775. § 4. Except it be for Fornication Sect. 4 In these words our Saviour doth plainly shew that Marriage is not forbidden after a lawfull divorce For if hee which puts away his wife but not for fornication causeth her to coÌ„mit adultery then he which putteth away his wife for fornication causeth her not to coÌ„mit adultery And if he which puts away his wife unlesse for fornication and marries another commits Adulteâ—y then he which puts away his wife for Fornication and marries another doth not commit adultery This argument is largely handled discussed both by Dr. Willet Synop. pag. 776. 777. and also by Chamierus de repudiis lib. 18. cap. 16. tom 3. fol. 693. The Papists hold that a man may put away his wife if he be to enter into Orders Against which we produce this Argument from this place Our Saviour giveth this perpetuall Rule that no man should dismisse his wife but for Fornication But Orders is no fornication although frequently those in Orders be fornicators therefore not for entring into Orders is shee to be dismissed So verse 6. No man must put a sunder that which God hath coupled but they which are but Contracted are coupled before GOD therefore no humane ordinance such as is the single life annexed to Orders can separate them VERS 10.11.12 His Disciples say unto him If the case of the man bee so with his wife Vers 10.11.12 it is not good to marry But hee said unto them all men cannot receive this saying save they to whom it is given For there are some Eunuches which were so b rne from their mothers wombe and there are some Eunuches which were made Eunuches of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake Hee that is able to receive it let him receive it Sect. 1 § 1. His Disciples say unto him Quest The Apostles here demand of CHRIST whether it bee expedient for men to marry or not seeing that they must keepe their wives whatsoever they are except Adulteresses Answ In answer here unto our Saviour First opposeth the necessity of marriage which is such that but few are exempted from it Secondly he shewes to whom this is given to be free from Marriage viz. either to those that by some defect of nature are debilitated from generation or to those who willingly or unwillingly are made Eunuches or to those who by Witchcraft charmes and enchantments are weakned and disinabled from performing the act of procreation or to those who neither by nature nor force are gelded but of their owne accord abstaine being endued with the gift of Continencie of which more by and by Sect. 2 § 1. It is not good to marry Quest How can these words of the Apostles and that saying of St. Paul 1 Cor. 7.1 It is good for a man not to touch a woman stand or accord with that saying of the Lords It is not good for man to be alone that is To be without a wife Answ 1 First the Lord speakes of that which is good and commodious for the whole species of mankind which cannot bee promoted propagated and preserved by one man alone Answ 2 Secondly the Disciples speake here of a personall good for to them it seemed good for men
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
may be demanded Why doth the Lord punish transitory Quest and temporary sinnes with perpetuall punishment and eternall condemnation First because man sinnes against God in aeterno Answ 1 suo as long as he lives therefore he shall be punished by God in suo aeterno as long as he lives that is for ever and ever Secondly the staine blot guilt and pollution of Answ 2 sinne is eternall never to be wiped off and therefore the fire and torments of Hell are eternall Thirdly the sinne committed is an offence against Answ 3 an infinite God and therefore the punishment ought to be infinite and that not onely in bitternesse but in duration and continuance also Fourthly man by his sinne and fall lost a good Answ 4 which else would have beene eternall and therefore he hath justly acquired an eternall evill Fifthly the will of wicked men is eternall in evill Answ 5 for they would sinne for ever if they could and therfore it is just with God for ever to punish them Sixthly the principall faculties erre infinitly and Answ 6 therefore deserve infinitly and eternally to be punished For I. When the reasonable faculty prefers a finite thing before an infinite it erres infinitly in judging II. When the concupiscible faculty preferres a finit thing before an infinite it erres infinitely in desiring III. When the irascible faculty preferres a finite thing before an infinite it erres infinitely in adhering And therefore when men in their judgments and affections actions preferre evill before good sinne before grace Earth before Heaven and the Devill before God they erre infinitly and therfore deserve eternally to be punished Seventhly the wicked reprobate can never truly Answ 7 repent him of his sins cōmitted and therefore God will never change his sentence or their punishmēt § 6. Weeping and gnashing of teeth Sect. 6 What are the torments of Hell Quest Intollerable colde and unquenchable heate Answ whence the holy Ghost here mentions Weeping and gnashing of teeth First weeping which comes from the moistnesse of the eyes is occasioned provoked by heat Secondly the gnashing of the teeth comes from cold August de gaud Elect damnat imp Or I. Weeping commeth because of that fire which can never be quenched And II. Gnashing of teeth because of that worme which never dies Or First weeping comes from sorrow And Secondly Gnashing of teeth from fury and rage Bernard Acts 7.54 Quest 2 Why will wicked men thus weepe for sorrow and gnash their teeth for anger and madnesse Answ Because their misery is unspeakeable their condition most miserable their torments intollerable their case deplorable and their paines irremediable For First they live so as alwayes a dying but so die as that they alwayes live And Secondly they which torment and inflict punishment shall never be weary and those who are tormented and punished shall never be killed And Thirdly at the day of Judgement when this weeping and gnashing of teeth shall begin they shall be deprived of all comfort and plunged into the pit of perpetuall paine For I. If they looke below them they shall see Hell which gapes for them II. Jf they looke above them they shall see an angry Judge who frowneth upon them III. If they looke within them they shall see a gnawing worme of conscience IV. Jf they looke without them they shall see the world and Elements on fire And thus nothing remaines for them but a certaine fearefull looking for of Judgement to come Vers 16 17. VERS 16 17. And the Pharisees sent out unto him their Disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men Tell us therefore what thinkest thou Is it lawfull to give tribute unto Caesar or not Sect. 1 § 1. We know that thou art true Quest How many good properties of a good Master doe these Disciples observe and confesse to be in CHRIST Answ These three namely First that he is true that is a constant affirmer of truth and a stranger to lyes dissimulation and falsehood And Secondly that he teacheth the way of God in truth they call the Law and the Commandements of God the way of God and they confesse that Christ is a sincere and faithfull interpreter of them And Thirdly that he careth for no man that is as they will expound it that he regardeth not the person of any that is neither of Caesar nor Herod nor the Pharisees nor their Rulers And these are indeed three excellent good properties of a good Preacher and were truly in CHRIST Sect. 2 § 2. And teachest the way of God in truth Quest How manifold is truth and what truth is here meant There is a double truth to wit Answ First Veritas Christi the truth written and of this they speake in this place Thou teachest the way of God in truth Secondly Veritas Christus the truth begotten and of this Christ speaketh John 14.6 I am the truth Now Christ did the former Doctrinally and he was the latter Essentially Squire 2 Thes 2. Page 565. § 3. Thou regardest not the person of any Sect. 3 What is meant by this word Person Quest First sometimes it is taken for quality or estate Answ 1 and thus here Thou regardest no mans Person that is thou respectest not the quality greatnesse place or authority of any Secondly sometimes it is taken for a substance Answ 2 or for a thing subsisting by it selfe Ratione individuâ sed finitâ and thus Angels and men are Persons Thirdly sometimes it is taken for a substance Answ 3 subsisting by it selfe Ratione individuâ sed infinitâ et immensâ and such are the persons in the divine essence which are indeed distinct but cannot be disjoyned because they are of the same nature and essence yea they are the very divine essence it selfe § 4. Is it lawfull to give Tribute to Caesar Sect. 4 J wholly omit the explication and unfolding of this question because if the Reader would see it illustrated to the life and followed home together with the foure following verses let him reade Mr. Weemsè Of the Judiciall Law of Moses Lib. 1. Chap. 13. Page 49. unto Page 54. VERS 19 20 21. And IESVS said Vers 19.20 21. show me the tribute money and they brought unto him a peny And he saith unto them whose is this image and superscription They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things which are Caesars and unto God the things which are Gods § 1. And they brought unto him a Peny Sect. 1 What was this peny Quest This peny was their Tribute money Answ For the better understanding hereof observe That there were two sorts of pence in use among the Jewes namely First the common peny which valued of our money 7. d. ob and of this our Saviour speakes Chapt. 18.28 Secondy the peny of the Sanctuary
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
Rules concerning going to Law pt 1. folio 45 b. 246 247. Swearing See Forswearing Sword What is meant by Sword Matthew 10.34 I came to send a Sword pt 2. folio 50 a. Synagogues What the Iewish Synagogues were and why Christ preached in them Part 1. folio 124 b. 125 126. 522 b. 523 a. Synode See Councell Syria Divers questions concerning Syria pt 1. folio 130 b. T. TAbernacles What the Tabernacles were made of wherein the people remained in the Feast of Tabernacles pt 2. folio 270 a. Taxes See Subsidies Teaching See Preaching Temple Concerning the excessive cost of beautifying Churches pt 2. folio 160 a. Temporall things See Covetousnesse Temptation To Tempt Questions concerning Christs being tempted pt 1. folio 35 b. 86 87. 95 b. Questions concerning the significations of this word Temptation and which temptations are the strongest Pt. 1. folio 86 b. 96 a. 102 b. 108 a. 315 b. When we are most sharply tempted and how we may be â—est supported under temptation pt 1. folio 84 b. 85 a. 86 a. Questions concerning those who are tempted of Sathan and those who are not tempted and the author and sorts of temptation and remedies against it pt 1. folio 86 a. 88 89 a. 110 b. 112 b. 113 b. 315 316 b. 317. Questions concerning Gods tempting of Man and mans tempting of God and mans tempting of man pt 1. folio 88 b. 108 109 110 111 112. 315 b. 316. and pt 2. folio 329 a. Questions whether temptation may be without sinne and how Christs temptations and ours differ pt 1. folio 86 87. Testament Why the second Volume of holy writ is called a Testament and why the New Testament pt 1. folio 5 b. Thankesgiving Why we give thankes before and after meat pt 1. folio 307 a. Theeves Questions concerning theevs in generall and the good Thiefe in particular pt 1. folio 328 b. and pt 2. folio 375. Theology Humane learning necessary unto Theology pt 1. fol. 48. b. Things All things depend upon God pt 1. folio 101 b. Things are called three manner of wayes pt 1. folio 168 a. Thirst See Hunger Thoughts How many sorts of thoughts there are pt 2. folio 168. And the evill of evill thoughts pt 1. folio 490 b. 491 a. Threatnings Why and how all the threatnings of God shall be accomplished pt 1. folio 46. b c. Tongue See Mouth Touching Touching was alwayes of great esteeme pt 1. folio 516 b. Traditions Divers questions concerning humane Traditions pt 1. folio 11 a. 42 a. 103 a. and pt 2. f. 1. â—7 Translation The word may lawfully â— translated into the vulgar 〈◊〉 mother tongue pt 2. folio 34. b. The Vulgar Translation is not the truest pt 1. folio 483 b. Transmigration Questions concerning the Transmigration of the soule and the absurdity of that tenet pt 2. folio 151. 179 b c. Transubstantiation Controverted questions concerning Transubstantiation pt 2. folio 155 a. 195 245 b c. 338 a. 342 c. 357 b. 383 a. Trees Divers sort of Trees in generall and of evill Trees in particular pt 1. folio 428. Tribute See Subsidies Trinity The Trinity may not be painted pt 1. folio 81. The Trinity in Vnity proved pt 2. folio 391 a. Trouble See Danger Truth We must enquire after Truth at the Ministers hands pt 1. folio 30 b. The whole Truth must be taught and why pt 1. folio 234 235 a. The Truth must be maintained even unto death Pt. 2. folio 297. How manifold Truth is pt 2. folio 282. Tyre Who the Tyrians were pt 2. folio 83 a. V. VEngeance See Revenge Viper The nature of the Viper pt 1. folio 70 b. and pt 2. folio 128 b. Virgina See Maides Vision of God Or beatificall Vision Divers questions concerning this beautificall Vision pt 1. folio 164 165. Visitation Why the sicke are to be visited pt 2. folio 333. Ulcers Three sorts of Ulcers pt 1. folio 505 b. Unbeleevers See Gentiles Uncleannesse See Adultery Unity See Agreement Unworty Worthy Unworthinesse Worthinesse How many sorts of Unworthy persons there are and why we must not converse with such pt 2. folio 17. Divers questions concerning Worthinesse viz. How manifold it is what is meant by this word worthy and who are worthy and why we must live worthily and wherein true worthinesse consists pt 1. folio 72 b. and Pt. 2 folio 16. 20. Vocation See Calling Vowes Questions concerning Vowes viz. How many sorts of Vowes there are and what a Vow is and whether single life be to be vowed See Monkes and pt 1. folio 234. 399 a. and pt 2. folio 234 236. Usury Divers questions concerning Usury pt 1. folio 21â— 249. 250. and pt 2. folio 331 a. W. VVArinesse See Circumspection Warre Warfare See Souldiers Washing See Cleansing Watches Watchfulnesse See Circumspection Water See Raine Wayes See Paths Weapons See Armour Wickednesse See Prophanenesse Will. Divers necessary questions concerning the will of God and the will of man pt 1. f. 301 302. 303 519 a b. and pt 2. folio 359 360. Wildernesse Why John preached in the Wildernesse pt 1. folio 55 b. Wine The nature kinds and use of Wine and wherein it is like unto Grace pt 1. fol. 503 b. 504 505. Wisedome See Prudence Wisemen See Magi. Word See Scripture Workes See Actions World See Covetousnesse Worship Images are not to be worshipped pt 1. folio 114 b. God onely is to be worshipped pt 1. folio 114 b. Why the publike worship of God is not to be neglected pt 1. folio 125 a. All Religions in the world enjoine some worship and have some publike places for worship pt 1. folio 125 a. Religious worship is not to be left for some circumstances which are amisse pt 1. folio 126 b. Religious worship is not pleasing unto God except it be accompanied with faith and love pt 2. folio 114 b. 115 a. Worrhinesse See Vnworthy Wounds Three sorts of wounds pt 1. folio 505 b. Wrongs See Injuries Y. YOke Divers necessary and profitable questions concerning the sorts and kinds of Yokes in generall and of Christs Yoke in particular pt 2. f. 104. 107 108 c. to f. 13. Youth We must serve God in our youth pt 2. folio 305 b c. Z. ZEale Divers questions concerning good Zeale both in regard of God and our brethren and our selves pt 1. f. 149 a. and pt 2 fol. 74. 301 b. The end of the Table CHRISTIAN READER although I hope thou shalt meet with no willing Errors yet thou 〈◊〉 J am sure 〈◊〉 with soâ—e unwilling Errataes especially in the Nine first 〈◊〉 of the second Part. Now the faults which J first light upon and met withall both in those sheetes and the 〈◊〉 of the Booke and which were committed by the oversight of the Printers J intreat thee thus to amend In the first Part or Time thou readest thus FOl. 7 b. Second Fol. 14. a. For the avoyding of Fornication which are c. Fol. 14 b. § 2. Place Fol. 15 b. Either by
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
limited the words As I. Stella in hunc locum saith They sit in Moses Chaire Cum bona docebant c. when they taught good things such as Moses prescribed II. Iansenius Concord in Matth. 23.2 Cap. 120. saith Non est illis obediendum c. They must not be obeyed when they teach any thing contrary to that Chaire III. Emanuel Sa in hunc locum saith Non tenemur hoc loco c. This place bindeth us not to obey them if they teach that which is evill for that is to teach against the Chaire IV. Maldonate in locum saith de doctrina legis et Mosis loquitur He speaketh onely of the Doctrine of the Law and of Moses V. Carthusian in hunc locum saith Hoc non est absolutè et universalitèr intelligendum c. When our Saviour saith Doe whatsoever they bid you we must not understand it universally and absolutely but of their lessons and doctrines which are not contrary to the Law of Moses VI. Erasmus s Matth. 23.3 saith Cathedrâ Mosis c. Christ did not understand by Moses chaire the doctrine of the Priests but the Law of Moses neither were they to be obeyed further then they taught according to that Law VII Ferus Lib. 3. in Matth. 23. saith Praeceptum Christi quaecunque dixerius vobis servate et facite ctc. That CHRISTS Commandement Observe and doe whatsoever they bid you bound them not to observe all the Decrees of the Pharisees but so farre forth as they agreed with the Law c. VIII Let the Reader if he desires more Expositors read Gloss in Matth. 23.2 and Nicol. Gorr ibid. and Ariat Montan. elucid ibid. Aquinas 2. 2. qu. 104. Artic. 5. et August Tract 46. in Iohan. Where he shall heare them with one mouth and mind say Sedere super cathedram Mosis c. To sit in Moses chaire is to teach according to the Doctrine and rule of Moses Law and to command things agreeable thereunto that is to say true doctrine and the same that Moses taught wherein onely they might be followed and no further Secondly because if the Pharisees be not to be heard beleeved and obeyed in all things but in some onely then of necessity we must have another rule whereby we may be directed in our hearing for else how can we tell wherein we must follow our teachers and wherein we must not And therefore there must be a Judge in Religion and the matters of faith above the interpretation of the Prelates of the Church Thirdly the Pharisees taught many errors and blasphemies and that I. Both against the Law of Moses Matth. 5.20 and 15.3 and 25.13 And also II. Against the divinity of Christ Marke 14.64 Iohn 7.48 and 8.13 and 9.22 24. and 19.7 15. And in this regard our Saviour bad his Disciples Matth. 16.6 12. to beware of the leaven of the Pharisees which was their Doctrine Wherein he had gaine-said himselfe if by Moses chaire he had meant any thing but the prescript of the Law or by those words had commanded us in all points to doe according to the Prelates doctrine for then the Jewes must not have honoured Parents nor loved their Enemies nor beleeved in Christ because the Pharisees taught against these things I enlarge not this here because both in the fore-going question something hath beene said and in the following answer of this objection something shall be said of the errours of the Pharisees Fourthly Moses himselfe did preadmonish us not alwayes to heare all who sate in his chaire Deuter. 18 19 30 21. And therefore the Prelates are not to be obeyed in all things which they teach Answ 4 Fourthly we answer to Latomus his Argument CHRIST saith Whatsoever they bid you doe that observe and doe therefore the authority of Ministers is necessarily to be obeyed in all that they teach We deny the consequent and that for these reasons viz. I. Because when the authority of the Ministers is named in the conclusion either it is to be understood First of all Ministers together in generall now if he thus understand it he declines wholly from the true sense of the place for when CHRIST named the Scribes and Pharisees he understood not every one as appeares by that which followes They love the uppermost roomes at Feasts verse 6. And they say and doe not verse 3. And doe not after their workes verse 3. All which cannot be understood but of particular persons and almost all the Fathers have applied this Doe not after their workes unto particular Pastors as if our Savior would say according to the Aphorisme Vivimus legibus non exemplis People must frame and direct their lives according to the Pastors Doctrine out of the word and not according to their lives and conversations Or Secondly by the authority of Ministers is to be understood every particular Minister whatsoever now if he thus understand it then I. He doth not touch the question which is concerning the authority of the Church in judging of matters of Faith for the Church is not in every particular Minister And II. The Papists themselves will not say That every one that sits in Cathedra or to whom is given Ecclesiasticall authority is an absolute Judge of all controversies II. Because if the authority of the Ministers of the Church be absolute and that it is necessary to obey them in all they teach then it is necessary that such authority should have beene given unto the Scribes and Pharisees and such an infallibility in them For if the Papists will goe about from hence to prove the absolute authority of the Church in judging of all matters of faith and doctrine then they must needs grant such a power and authority to have beene in the Scribes and Pharisees and therefore seeing theirs was not absolute and supreme no more is the Ministers now That the authority of the Scribes and Pharisees was not absolute appeares both by the severall expositions of the Interpreters of this text mentioned in the former answer and also by this Medium If their authority had beene absolute and that it was necessary to have obeyed them in all things then we should never have departed from them but this is false for Matth. 16.6 CHRIST saith Take heed of the leaven of the Pharisees which the Evangelist expounds to be meant of their Doctrine Whence we see plainly that somethings were to be avoided which they maintained and taught therefore these words of CHRISTS The Chaire of Moses doe not signifie absolute authority III. Because if the authority of the Scribes and Pharisees had beene such as that it was necessary to obey them in all things then they should have beene the rule of truth but this is false for the rule is alwayes like it selfe and never declines a Rectitudine from truth and rectitude but the Pharisees were not alwayes like themselves that is as those that sit in Moses Chaire and very often did depart from the