Theologicall questions, dogmaticall observations, and 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 VVard, 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.

[Verse 23.33.] VERS. 32.33. Whosoever therefore shall confesse mee before men, him will I confesse also before my Father, which is in heaven: But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

[Quest.] What is observable in these words?

The Re∣ward of

• ... [Sect. 2] Professors, wherein are two things,
  • ... [Answer.] The Person; Whosoe∣ver shall confesse mee be∣fore men. §. 1.
  • The Reward: I will confesse him before my Father in heaven. §. 2.
• Viz. Apo∣states, & de∣niers, wher∣in also are,
  • The Person: Whoso∣ever shall deny mee be∣fore men. §. 3.
  • The Reward: He shall bee denied by me, be∣fore my Father. §. 4.

[Sect. 1] §. Whosoever shall confesse me before men.

[Quest. 1] What is the sense and meaning of these words?

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to confesse, hath many signifi∣cations; namely,

I. Properly, it signifies to consent, or to say as another saith (Simile loqui) and that either, First, Idem affirmando, by affirming the thing af∣firmed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Act. 23.8.) But the Pharisees confessed, that there were both Angels and Spirits, and a Resurrection. So, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Fathers confessed also, that they were Pilgrims, and Strangers in the earth, Heb. 11.13. Or, Secondly, Idem negando, by de∣nying the thing denied: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iohn con∣fessed, and denied not, that hee was not the Christ. II. Hence the word is transferred unto the confession of sinnes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confes∣sing their sinnes, Matth. 3.6. and 1 Iohn 1.9. Yea, III. Hence it is transferred to Promises: Herod, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) promised to give her whatsoe∣ver she should aske, Matth. 14.7. So Luke 22.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Iudas promised to betray him unto them. And IV. Hence the word is to a particular profession of Religion applied, thus: Saint Paul answering, for himselfe, saith unto the Governour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this I con∣fesse unto thee; that after the way which they call heresie, so worship I God. So, the Iewes had agreed; that if any man did confesse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that Iesus was the Christ, he should be put out of the Synagogue, Iohn 9 22. V. It signifies to praise and magnifie the name of God: every tongue, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shall confesse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to God, Rom. 14.11. and 15.9. where wee may observe; that in this last sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is put with a dative case; but in the other significati∣ons and acceptions, it is either put with an Ac∣cusative, or with this Proposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And in this verse, and Luke 12:8. Now in the present Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie the profession of Christ and Religion,

Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In me. Beza thinkes this to [Answ. 2] be an Hebraisme, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is redundant; but I rather imagine, that it makes the phrase more emphaticall: because to beleeve in God is more then to beleeve God: and therefore the meaning is; whosoever shall professe his whole hope and confidence to be in Christ, and shall make him the Rocke, upon which he fastens the Anchor of hope, and builds his faith: he shall be owned by Christ at the last day.

Thirdly, before men, shewes that our profes∣sion [Answ. 3] must be publike, and published, and not con∣cealed.

Fourthly, these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one [Answ. 4] that shall confesse me, &c. doth shew, that the rule i•• generall, and belongs unto all, Phil. 2.11.

Fiftly, the meaning therefore of these words, [Answ. 5] whosoever shall confesse, &c. is, that Religion must be publikely professed; yea, so professed, that we may be sure and certaine to be rewarded and acknowledged by Christ. Hence then three things 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 un∣to salvation. III. That that profession which shall be rewarded by Christ; with eternall life,

must be adorned with purity and piety, both ex∣terna 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 pro∣fesse Religion?

[Answ. 1] First, because God commands it, 1 Pet. 3.15.

[Answ. 2] Secondly, because it hath a promise of salva∣tion, 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 Timo∣thy 2.12.

[Answ. 4] Fourthly, because a constant and bold pub∣like profession of Religion, is a meanes to edifie, and build up others; and on the contrary, a fearefull concealing, and neglect thereof is scan∣dalous, offensive, and a stumbling stone unto o∣thers, 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 a∣gainst 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 fol∣lowes 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 ei∣ther:

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, ta∣king upon them any shape; or the Chamelion, any colour, changing their garb••, according to the circumstance of time and place. Or,

Secondly, in the time of affliction and perse∣cution: when I. They dare not publikely pro∣fesse 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 whi∣ther, 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 ex∣ample; 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 un∣advisedly done to confesse, & professe our faith.

Secondly, it is alwayes, and every where re∣quired, [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 enjoyn∣ed [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 re∣lation it hath unto the end.

But it is dangerous for our selves, in some pla∣ces [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 Apo∣stles, [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 de∣ny [Answ. 2] the truth, or to cover it with a lye: Imo in∣germain fidei confession••m, Deus severè exigit, licet mun∣dus 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 ac∣count of our faith, unto every one that shall de∣mand a reason thereof, 1 Pet. 3.15. And there∣fore 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. There∣fore the profession of our faith to God, is suffi∣cient, and to man is needlesse.

[Answ. 1] First, the Apostle there speakes not of justifi∣ing, 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 of∣fended 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 ap∣peares 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 the body and heart, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the heart, Prov. 23.26. Because the outward worship of the body, may be without the inward of the heart; but the inward of the heart cannot bee without the outward of the body: For if God have the soule and inward man, he will certain∣ly have the outward.

[Quest. 6] How is Christ and Religion to be professed?

[Answ. 1] First, we must labour to have Christ, and Reli∣gion in our hearts; for outwardly to professe them, and not inwardly to possesse them, is but a lying profession, 1 Cor. 12.3. and 1 Iohn 4.2.

[Answ. 2] Secondly, having Christ in our hearts, let us then professe him with our tongues, and in our tenents and opinions; For Christ is denied. I. If wee deny him to bee God and man: Yea, II. If wee deny him to be our Iustification Re∣demption, and Salvation. Yea, III. If we deny the truth of the doctrine, contained in the Scripture. Bulling. s.

[Answ. 3] Thirdly, Christ and the truth, are to be pro∣fessed publikely, especially before Persecutors, Act. 5.20. and 17.17.

[Answ. 4] Fourthly, our profession must be in subjection, & an acknowledgement of our obligation ther∣unto: wee must publikely professe Christ, and wee must confesse, that it is our dutie so to doe, 2 Cor 9.13.

[Answ. 5] Fiftly, our profession must be constant, that is, wee must: I. Suffer and endure whatsoever is laid upon us for our profession; not giving it over, for any danger whatsoever. And II. Wee must persevere in our profession, and not for any wearisomnesse whatsoever, fall, or forsake our first love.

[Answ. 6] Sixtly, let our profession bee fervent and zea∣lous, that so wee may glorifie our Christ, unto whose glory we are ordained, Ephes. 1.6.12.

[Quest. 7] What things must we professe, or outwardly shew forth?

[Answ 1] First, shew forth thy faith, and religion; let the world know what thou holdest, (Acts 24.14.) for a palliating of religion doth much hurt the weake brethren. Hence observe these cautions, or rules, viz. I. Wee must couragiously, and reso∣lutely oppose our selves against the kingdome of sinne, and the abetters thereof. II. Towards those which are weake, we must carry our selves more gently, Iude, verse 22. III. In circumstan∣ces we must suffer as much as wee can, for the peace of the Church, as Paul did. IV. We must avoid, and beware of all unprofitable controver∣sies, or medling with heresies, which are antiqua∣ted, and long since l••ft. V. In the meane time we must not bee wanting to the truth of religi∣on; but hold and maintaine all the principall and fundamentall points thereof, Act. ••0.20.

Secondly, shew forth the love of the Word: [Answ 2] let others see what delight wee have in reading, hearing, studying, and meditating of the Word of God, Phil. 2.16.

Thirdly, we must shew forth an holy life, and [Answ. 3] unblameable conversation, 1 Tim. 4.12. Titus 1.16. and 2.7.

What things hinder us from the profession of [Quest. 8] Christ, and religion?

There are two sorts, or kinds of hinderances, namely,

• First, there are some impediments, [Answer.] which hinder us from the profession of religion, viz. I. A feare of persecution, or derision: many fly from their colours, because Reli∣gion is derided, scoffed, and persecuted: And therefore, the remedy against this impedi∣ment, is Resolution; resolve that neither height, nor breadth, nor affliction, nor per∣secution, nor death, shall separate us from the profession of the truth. II. The love of the world, and the thorny cares thereof, keepes many from Christ, and the profession of the truth, Mat. 13.22. And therefore the remedy against this, is neither to love the world, nor the things that are in the world, 1 Iohn 2.15. III. The love of sinne, and iniquity, which is condemned by religion: wherefore we must eschew evill, and doe good, Psalme 34.14.
• Secondly, there are some impediments which hinder others from profession; name, ly, I. The evill examples of Professors:* 1.1 The Grecians made a Horse, but the Trojans brake downe the wals, and brought it into the Citie, by which the Citie was destroyed. Balaam gives wicked counsell, and the Israe∣lites follow it, and so are ruined, and plagued. and the enemies of the Church lay snares for her destruction; but it is the Professors of Religion, that let destruction enter in; For seldome doth a scourge, or judgement come upon a Church, untill there be a back∣sliding of the Professors thereof. The sinnes of Professors are like dead Amasa, they hin∣der the march, and put men to a stand, whe∣ther they were best to embrace that Religi∣on, or no, the Professors whereof doe such and such things. The remedy therefore a∣gainst this impediment, is; for all Professors to be watchfull over their lives, and to la∣bour to be upright towards all men, as well as holy towards God. II. The indiscretion of Professors, hinders others from a good profession: whereas on the contrary, God is glorified by the wise, and holy conversa∣tion of Professors among the wicked, Titus 2.10. and 1 Pet. 2.12. If a religious person be undiscreet, or imprudent in his carriage

• and conversation: Then, First, he exposeth himselfe to contempt, & opens the mouthes of the wicked to exclaime against him. Yea, Secondly, hee exposeth the Gospel to con∣tempt, which he professeth, and consequent∣ly causeth the name of God to bee blasphe∣med, and evill spoken of, Rom. 2.24. And therefore, if wee would not be bridles to keepe any backe from religion, but spurres to spur them forward; let us in our lives, conversations, actions, and dealings, be wise as Serpents, and innocent as Doves. III. Dis∣sension amongst Professors, either in opini∣on or practice, is a great let and hinderance to the profession of the Gospel. And there∣fore, for the removing of this blocke out of the way, let all Professors remember these three things, viz. First, that these dissensi∣ons are kindled by Satan, and come from his malice; For hee knowing how strong the bond of Christian Love is, (Ephes. 4.3. Colos. 3.14.) labours by all meanes to sow some seeds of sedition, or contention, that so this bond of perfection may bee broken. Secondly, the Professors of the Gospel must remember; that it is very reproachfull, in regard of those who are without, thus to dissent and jarre among themselves: yea, many reject all religion, because we doe not agree together in one. Thirdly, the best Professors, and Practicioners should remem∣ber, that these differences and disagreements of opinion in matters of religion, doe kin∣dle the hearts of Professors, and make them often times to hate one another, to separate, and forsake the society one of another; yea, sometimes to refuse to communicate, or to serve God publikely one with another. Thus we reade of the separation of Paul and Barnabas, Act. 15.39. And of the too deepe rooted hatred, which is betwixt the Luthe∣rans, and Zwinglians, or Calvinists; and of those bitter rents which are amongst our selves, through the difference of opinion. And therefore let us endeavour after unitie and concord: and that, I. In opinion, that we may all speake and hold the same things, 1 Cor. 1.10. Phil. 2.2. and 3.15.16. II. At least in heart; and this Christ desires and prayes for, Iohn 17.11.21. and 2 Cor. 13.11. This I confesse, will hardly be without the former, (Phil. 1.27.) for wee see, that diffe∣rence in opinion, doth disioynt often times hearts once loving; and that few are truely intimate, except those of the same opinion, and sect. III. Wee must labour after union in society, according to the example of the Faithfull, of whom the Scripture witnesseth ever and anon, that they were gathered to∣gether, Act. 1.14. and 2.1, 44.4, 6. And then IV. There will be an union of our prayers; For those who are one in opinion, one in heart, and one in society, will undoubtedly pray one for another, Act. 4.24.

[Quest. 9] What are the effects of a zealous, and good profession of Religion?

The hatred, and opposition of the world. [Answer.]

First, true and holy profession doth make a man odious unto the world; as appeares I. From these places, Iohn 15.19. and verse 21.22. of this Chapter, where the world is said to hate Christ, and his Apostles, and all, that by a holy profession follow Christ. II. From these following parti∣culars; namely.

First, Religion naturally is odious to nature; and therefore also the religious.

Secondly, Religion doth condemn & reprove the world; and therefore the world which can∣not endure reproofe, hates religion, and the pro∣fessors thereof, by whom she is reproved. The world (saith Christ) hateth me, because I testifie of it, that the workes thereof are wicked, Iohn 7.7.

Thirdly, the zealous Professors of Religion are culled out of the world, and separated from it, and therefore they are hated by it. Because (saith Christ to his Apostles) Yee are not of the world, but I have chosen you out of the world, therefore the world hateth you, Iohn 15.19. Let not then the Professors of the truth, expect the love of the world, but arme themselves against the hatred thereof, Mat. 16.24.

Secondly, Profession of Religion breeds and begets warre with the world, or Christian Pro∣fession doth not give peace with the world, but ra∣ther a sword, verse 21.22. of this Chapter. For I. The wicked worldlings require silence, and forbid all checks or reproofes: they would doe evill, but they would not heare of it. If Iohn Bap∣tists tongue reprove Herod, then Herods tongue commands the Baptists head to bee hewen off, Marke 6.24. II. The world desires applause, and praise, she would doe evill, and yet desires to bee commended, and extolled, and flattered, though falsely. Yea, III. The world desires (besides these) practise with them in their wickednesse, Prov. 1. and Psalme 50. worldlings would not on∣ly have the tongues of Professors tied, and their mouthes stopped from reproving of them; but rather their mouthes open to commend them in their wickednesse; but also they desire, that Pro∣fessors would not be so holy as they are, but com∣municate with them in their sinnes, and wicked practices. Now these things are not to be done, neither these requests to be granted: Because the Spirit of God will not suffer, nor permit, that either:

First, the glory of God should be prophaned, Act. 17.16. Or,

Secondly, that the Law of God should be vio∣lated and broken. Or,

Thirdly, that the truth should be suppressed or oppressed by a false religion, Or

Fourthly, that the brethren or members of Christ should be injured: either by errour, or seducements, or oppression, or the like: And therefore in these things the professours of Reli∣gion interposing themselves they must expect affliction and persecutionc 1.2.

Are all they hypocrites and false professours, [Quest. 9] that dare not alwayes boldly professe Christ and Religion?

There will alwaies be some of the bretheren [Answ. 1]

that dare not publikely professe Christ: There were Seven Thousand in Israell, which had not served Baal, and yet the Prophet could not see them. 1. King. 19.18. and so Rom. 11.4. In the Church there are some who are but Children, and newly borne. Hebr. 5.13. Some who by na∣ture are timorous, and fearefull, and some who are sluggish and lazie.

[Quest 11] To whom may this be applyed?

[Answ. 1] First, to men, and strong professours of Reli∣gion: For I. When they see this, they must learn not to despise them for it, for although they bee timorous and weake Babes, yet they are brethe∣ren and so called by S. Paul. Philip. 1.24. Yea II. When they see this, they must learne constantly, and boldly to professe Christ, that so they may winne and encourage them, by their example, unto the same confidence and resolution. Iames 5.20. And then they shall shine, as the Sunne in the firmament. Daniel. 12.3.

[Answ. 2] Secondly, this may be applied to infants, and weake professours, who must remember, I. That hereby they are an offence unto their brethren. Math. 16.23. And II. That they dishonour God by their fearefullnesse, and faintnesse, And III. That hereby they distrust both the love and power of Christ; as though hee could neither free them from affliction, nor preserve them from it, And IV. That by this their timorousnesse they provoke God to anger, who can inflict as great yea, greater, and more heavie torments upon them, then persecutors can. We reade of one Wolsey, who being in prison at Ely, in Queen Ma∣ries time, amongst other of his friends, to whom he had distributed some moneyes, he sent 6 s. 8 d. to one Richard Denton a Smith, who lived at Well in Cambridge-shire, with this message, that hee marvailed that he tarried so long behind him, seeing he was the first, that did deliver him the booke of Scripture into his hands, and told him, that it was the truth; and therefore hee desired him, that he would make hast after him as fast as he could. Thomas Hodilo (to whom the monye was given, and by whom the message was sent) delivered both the money and message, and re∣ceived this answer from Denton, I confesse it is true, but alas I cannot burne. Now marke, how hee that could not burne for the cause of Christ, was afterward burned against his will, when Christ had given peace to his Church. For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill, his house was set on fire, and while he went in to save his goods, he lost his life, and hee who durst not burne for his God, did burne for and with his goldd 1.3. And there∣fore all professors should feare to faint in Christs cause. V. Weake Professours must remember, that it behoves them, to grow up from Children to men of ripe yeares; and not to bee alwayes babes. Hebr. 6.1. Iosh. 23. &c. Hebr. 13.5. And thus much for the first observation.

Secondly, outward profession alone, is not sufficient unto salvation: or it is not enough for a man publikely to professe Religion, or confesse Christ: Sathan himselfe gives unto Christ out∣ward worship. Mark. 5.6. and our Saviour him∣selfe telleth us, That not every one that saith unto him Lord, Lord, shall be saved. Math. 7.21. Man choo∣seth not an apple by his skinne, nor God a good man by his face.

The Wolfe hath as smooth a skinne as the sim∣ple sheepe, the sower Elder a fairer barke, then the the sweet Iuniper. Truth is naked, falshood co∣vered. An empty vessell hath a lowder sound, then a full barrell. And therefore the Lord will not doe, as man doth, looke upon the outward appearance; but hee lookes upon the heart (1 Samuel 16.7.) and requires not the outward worship without the service of the heart, as is e∣vident from his owne mouth. For I spake not unto your Fathers, nor commanded them in the day that I brought them forth of the Land of Egypt, concerning burnt offerings and sacrifices. But this thing commanded I them saying, obey my voice, and I will bee your God, and you shall be my people &c. Ierem. 7.22.23. That is, God did not first of all, or principally command sacrifices (for they were instituted for another end then to please God) but he chiefly requires obedience: And elsewhere hee doth not require profession. Esa. 1.11.12. that is, without practise. Proverb. 23.26. Mark. 7.6. The Nightingall hath a sweet voice, but a ranke flesh: the Storkes in India have a pleasant cry, but a bloody bill; and many have a forme of Godlinesse, who deny the power ther∣of, from which God will turne away his loving countenance. 2. Tim. 3.5.

How doth it appear that an outward confessi∣on [Quest. 12] of Christ, and profession of Religion, is insuffi∣cient unto salvation?

It appeares evidently from these five particulars, namely,

• First because it is the manner of the hypo∣crites to wash the outside of the cup and platter, and not the inside, [Answ.] to whom belongs onely a double woe. Mathew 23.25. And therefore the bare outward Profession, and performance of Religion, and religious ex∣ercises, will not serve the turne.
• Secondly, because the externall profession of Christ and Religion, often springs from an e∣vill roote: namely,
• I. Sometimes from the love of promotion and preferment; thus many in the flourishing age of the Church, counterfeit holinesse for preferments sake. And II. Sometimes from a feare of punishment. And III. Sometimes from the shame of men. And IV. Sometimes from the praise of men, and estimation of the world. Math. 6.1.5.16. V. Sometimes from gaine, and filthy lucre. Mathew. 23.14.
• Thirdly, because God is a Spirit, and ther∣fore they that worship him must worship him in Spirit, and in truth. Ioh. 4.24. that is,
• I. They must worship him with their hearts. And II. They must worship him with their whole hearts. And III. They must worship him only, (and no other) with their hearts. Wherefore the outward worke alone is not sufficient.
• Fourthly, because the heart is a great way from the mouth. Pacis quidem nomen ubique est, res autem nusquam. Isidor. All men talke of peace; but few keep it, Ecclesia nomine armami∣ni,

• & contra coelesiam dimicatisf 1.4. Many seeme to arme themselves, with the name of the Church, who yet indeed fight against the Church. Diabolus excogitavit novam fraudem, ut sub ipsonominis Christiani titulo fallat in cautosg 1.5. The Devill hath bethought him of a new deceit, namely, under the name of a Christian to de∣lude the ignorant, and unwarie. And there∣fore seeing there are so many who draw neare unto God with their mouthes, and not with the heart, (Mathew 15.9.) •• bare pro∣fession onely will neither serve God, nor save us. Men naturally would have the out∣side to be good, although the Lineing be but rotten ragges: and their cloath to have a fine dye, though a course threed: The Fowle may have faire feathers, and ranke flesh: the Fish glistering scales without, and yet rotten: The Amber-Stone will burne outwardly, & Freeze inwardly; and the barke of the Mir∣tle Tree, which growes in the mountaines in Armenia, it as hot as Fire in the taste, and as cold as water in the operation. Thus the heart lieth a great way distant from the mouth, and therefore the mouth is not al∣waies the interpreter of the heart, but often faints and counterfeits that which the heart thinkes not: Wherefore the outward confes∣sion of Christ, and profession of religion wil not save us.
• Fiftly, many relapse, and fall finally from their profession; as appeares plainly by these places. Mathew 13.20. Iohn 6.66. Hebr. 10.25. Now onely they who endure unto the end shall be saved. And therefore outward profession will not save us.

[Quest. 13] How many sorts of false, and outward profes∣sours are there?

Foure, to wit

• ... [Answ.] First, ignorant; who are without the know∣ledge of the grounds, and principles of Re∣ligion.
• Secondly, stupide, and blockish; who pro∣fesse (ore tenus) with their mouth, but with∣out sense or life.
• Thirdly, unwilling: thus Julian the Apo∣state in spite of his teeth, was forced to ac∣knowledge the divine power of Christ. Ʋi∣cisti Galilee. and thus also doth Sathan. Math. 8.29.
• Fourthly, mixt; thus the Samaritanes worshipped God and Idols. 2. King. 17.27. &c.

[Qu. 14] How may wee know whether we be onely outward professours?

[Answ. 1] First negatively, wee cannot know it by our outward appearance, for that may deceive us: Si∣lenus Pictures were without lambs and Doves, but within Wolves and Tygres: so many inwardly are ravening Wolves, who outwardly seem inno∣cent lambes. Experience teacheth us, that the fi∣nest Scabbard hath not ever the bravest blade; nor the goodliest Chest, the most rich treasure, neither is every bird with white Feathers a simple Dove; nor every faire Lais, a faithfull Lucrece. And ther∣fore let us neither measure our selves by our out∣ward appearance, nor trust in our externall profe∣ssion, but search our hearts, and our i••ward man. [Answ. 2]

Secondly, the notes and markes of outward professours are these, namely,

I. They thinke profession better then practise, and to seeme, better then to be good indeed. The Macedonians thinke the hearbe Beet, (which looketh yellow in the ground, but blacke in the hand) better seen, then touched: So many thinke it better to looke upon Religion, then to under∣take it, and hold the speculation thereof to be pre∣ferred before the practise. The Camelion draweth nothing into the body but aire, and nourisheth nothing in the body but Lungs: so many heare and reade onely for Table talke, and outward shew, but not for true practise. And therefore let us examine our selves whether wee thinke it bet∣ter to seeme good, or to be good; and whether we take more paines to approve our hearts unto God, or our outward man unto the world. II. Out∣ward professours are more given to their pleasure and belly, then to the service of their God. Philip. 3.19. For many walke and yet are the enemies of the Crosse of Christ; whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earth∣ly things. These thus described by the Apostle, had been professours, and it seemes still were: and yet these foure things are predicated of them: namely,

First, that they are enemies of the Crosse of Christ. And

Secondly, that their end is destruction. And

Thirdly, that their belly is their God. And

Fourthly, that they place their glory in their shame; that is, serve their pleasures more then God. III. Outward professours are more high∣ly conceited of themselves, then inward are, and exalt themselves above others: Thus the Papists call themselves Catholikes, and all others Here∣tikes, and some of the Heathen called themselves Deists, and and all others Atheists: yea the Turk will be the true Musulman, and all others must be Pagans. IV. Outward Professours for the most part grow worse and worse: being professours in youth, and prophane in age. The leaves of Polyon are white in the morning, but blew before night. Amesta a sweet flowre at the riseing of the Sunne, becomes a weed at the setting. The Ra∣vens in Arabia being young have a pleasant voice, but in their age a horrible cry: So many beginne in the Spirit, and end in the flesh; at first seeming to be young Saints, but afterwards appeare to be old Devils.

V. Outward Professours are more ready to dis∣cerne then to choose; more able to perceive what is spoken, then to practise or remember what they heare; although the life of profession consist in practise. Lynces had a quicke sight to discerne, but a short memory to retaine; and so have many externall Professours. But we must remember, that profession, knowledge, and judgement to dis∣cerne, are all nothing without Practise. And therefore if upon mature search and enquiry we find that our outside is better then our inside; that wee seeme to bee that which wee are not; that wee serve our bellies and sacrifice unto our selves, and our owne pleasures, more

then to our God; that we are proud and selfe-conceited: that we grow the longer, the worse; and lastly that wee are more ready to heare then to marke and discerne, more ready to dis∣cerne then to remember, more ready to remem∣ber then to practise: wee may then truely con∣clude that our profession is but in shew, and our Religion in vaine.

And thus much for the second Observation.

[Observ. 3] Thirdly, That confession of Christ, and pro∣fession of Religion, which shall be rewarded by Christ, with life everlasting, must be adorned with piety and purity both of heart and life.

[Quest. 15] How many sorts and kinds of Professors are there?

Foure; namely,

• ... [Answ.] First, those who professe Religion with their mouthes, but are openly and conti∣nually wicked and prophane in their lives, selling themselves to worke wickednesse, and that with greedinesse, Ephes. 4 19. And
• Secondly, those who professe Religion, and now and then sin grievously; falling sometimes into drunkennesse, sometimes in∣to adultery, sometimes into blasphemy, and the like. And
• Thirdly, those who professe Christ, and have no egregious impiety in their lives, but their hearts are polluted, and run after sin, Ier. 4.14.
• Fourthly, those who professe and practise Religion,* 1.6 as did Zachary and Elizabeth: And these last onely must we strive to imitate, labouring that we may be pure both in our profession and practise, both in thought, word, and deed.

[Quest. 16] Who can be thus pure, both in heart and life, seeing all men carry a body of sin about them, and remainders of sin in them, yea are daily over∣taken by sin? Rom. 7.24. and 1 Ioh. 1.8. Psa. 14.3.

[Answ.] We confesse that none can perfectly obey, both in thought, word, and deed: for although we are perfectly justified, yet we are not here perfectly sanctified, Phil. 3.12, 13. Indeed we have a copy set, to teach us unto what we must strive, and after what endeavour; the purity of our Father is our examplar, Mat. 5.48. and there∣fore we must sweat, (Hebr. 12.4.) and labour as much as in us lieth, to come neerer and neerer to that similitude, every day learning something, every day doing something, (Nulla dies sine linea) untill the Lord make us perfect, by bringing us to heaven.

[Quest. 17] Why must the outward confession of Christ, and profession of Religion, be joyned both with the inward and outward practise of piety?

[Answ. 1] First, because this is the will of God, that we should be holy: and therefore, all those who professe Christ, must possesse their soules in san∣ctification, 1 Thes. 4.3.

[Answ. 2] Secondly, because all professors of Religion, are commanded to put on the new man, in holi∣nesse and honour, Ephes. 4.21.

[Answ. 3] Thirdly, because it becomes professors to be holy, Ephes. 5.3. Alexander, Duke of Saxony, hearing two Christians to revile and mis-call one ano∣ther, forbade that they should any more be cal∣led Christians; because this did not become those who had put on the name and badge of Christ, but was rather a shame and disgrace to their profession: for as Aurelius once said, Leve delictum in Philosopho graviter puniendum; a Philosopher ought to be severely punished for a light offence, because he should be a guide and example unto others: So it may truly be said of Christians, but principally of professors, that a small sin in them is great, and deserves grievously to be pu∣nished; because they ought to be pure and holy, both towards God, and towards man, and in themselves.

Fourthly, because thus we gaine others unto [Answ. 4] Christ, and Religion. A Duke of Saxony said once to his followers and people, Vos Origenem audiendo convertimini, at ego ejus sanctimoniam intuendo; You are perswaded to embrace Origens Religion, be∣cause of his Doctrine; but I, because of his life and example: for a holy life in a professor, is bet∣ter, and more prevalent for this purpose, than a thousand Sermons. And therfore Saint Peter ex∣horts the Jews, to have their conversation honest among the Gentiles, that they may by their good works, which they shall behold, glorifie God in the day of their visitation, (1 Pet. 2.12.) that is, when God shall be pleased to visit them in mercie, and to convert them, they may blesse God for that holy life, which they saw in the professors; which was a meanes to convert them, and win them unto Religion.

Fiftly, because profession conjoyned with e∣vill [Answ. 5] works, is infidelity. If any man provide not for his family, he is worse than an Infidell 1 Timoth. 5.8. where we must observe, that the Apostle speaks not here of the Jews who were truly converted; for the Faith and Religion of the Jews did not teach them to neglect their families: but the meaning is, He that follows the wicked works of idlenesse, drunkennesse, gluttony, pride, and lasci∣viousnesse, which impoverish him, and makes him unable to maintaine his owne charge and hous∣hold; although he professe Christ, and make a shew of Religion, yet the truth is, he is but an Infidell.

Sixtly, because a pure life and sincere profes∣sion, [Answ. 6] pleaseth God. As the Jem which is gallant in colour, and perfect in vertue, is the more pre∣cious; and the Herb which hath a faire bark, and sweet sap, is the more to be esteemed; and the Panther with his faire skin, and sweet breath, is the more delighted in: So those who are strict in their profession, and unblameable in their lives and conversations, are of high price, value and esteeme with God.

Seventhly, because the name of God is blas∣phemed [Answ. 7] by the evill life of professors: therefore those who desire to be saved, must, to outward profession, conjoyne outward and inward pra∣ctise: he that honours God on earth, him will God honour in heaven; but he who dishonours him on earth, shall be punished in hell. Maillard reports, how at Tours, in the Raigne of King Lewis the eighth, the Jews reproved Christians, for saying that Christ dyed for them, and yet they dishonoured and blasphemed his name, Rom. 2.24.

Eightly, because profession without practise, doth not free us from the servitude and bondage [Answ. 8] of sin; and captivity of Satan. None can be saved, so long as they are the slaves and bondmen of sin and Satan; but profession without practise, can∣not free us from these chains or bonds: and ther∣fore it is necessary for those who would be sa∣ved, to conjoyne them together. The service of Christ is to be judged by the subjugating of our wils unto the will of Christ, and by giving up of our selves wholly unto him: yea, he onely is Christs servant, who doth his worke, and obeys his command, Ioh. 8.32. Rom. 6.6. Wherefore, if we would approve our selves to be free from Sa∣tan and sin, and to be made the free-men of Christ, we must obey and fulfill his will, as well as professe his Name.

[Answ. 9] Ninthly, it is necessary, that those who would be saved, should conjoyne strict profession and sincere practise together, because profession with∣out practise, doth not please God. As the Vine is more regarded, that beareth Grapes, than the Ash that hath nothing but Leaves; and the Deere that increaseth the Parke, more than the barren Doe: as the Orchard is better, that is fraught with Fruit, than that which beares nothing but Bloomes: So those who are rich in every good worke, (1 Tim. 6.18.) are more acceptable to God, than those who are onely rich in leaves, shadows, and outward shews; for these the Lord cares not for at all.

[Sect. 2] §. 2. I will confesse him before my Father which is in heaven.

[Object.] The Papists say, that because the Saints suffred more than their sins required; therfore the over∣plus of their passions and satisfactions, belong unto the Treasure of the Church. And Bellarmine argues for the proofe hereof, thus; The Martyr∣dome of the Saints is able to redeeme great of∣fences; as Christ saith, Whosoever confesseth me be∣fore men, him will I confesse before my Father which is in heaven. But many of the Martyrs had small of∣fences, at the time of their Martyrdome: And therefore there remaineth abundance of satisfa∣ction for othersg 1.7.

[Answ.] The Martyrdome of the Saints was profitable unto themselves, God crowning their patience with immortality, through Christ; but they are no way available unto us, save onely for exam∣ple: in which sense, Saint Paul saith, was Paul crucified for you? 1 Corin. 1.13. And Saint Ambrose saith well, Pendebat in c••uce filius, &c. While her Son hanged upon the Crosse, Mary offred her selfe to the Persecuters, Si fortè suà morte publico muneri aliquid adderetur, sed Christi passio adjutore non eguit: if so she by her death might adde any thing to the publike benefit; but Christs passion needed no helper. Institut. virg. cap 5. Now if the suffrings of Mary could adde nothing to Christs passion, much lesse the afflictions of others.

For the understanding of these words (I will confesse him before my Father which is in heaven) ob∣serve these three things; to wit,

First, to confesse, signifies, to acknowledge, and to owne and accept before God.

Secondly, to the presence of God, is added, the pre∣sence of the Angels, Luke 12.8, 9. He that confesseth me before men, him shall the Son of God confesse before the Angels of God.

Thirdly, the time when, is declared to be at Christs second comming in glory, both by Saint Marke, chap. 8.38. and Saint Luke, chap. 9.26.

Whence we learne, [Observ.] That they who adhere and sticke close (on earth) to Christ, and the profes∣sion of Religion, shall at last be received into e∣ternall happinesse: Or, Those who are sincere in their profession and practise, shall be saved. Sa∣cerdos Dei evangelium tenens, & Christi praecepta custo∣diens occidi potest, vinci non potesth 1.8. He who holds and maintaines the doctrine of the Gospel, and is obedient to the precepts therein contained, may be killed, but cannot be overcome; because Christ hath promised that he will confesse, and own him at his comming to judgement; & quem Christus tum confitetur, invictus est. Cypr. Besides for the proofe hereof, we may reade these places, Luke 22.28. Rom. 8.16. and 1 Cor. 1.21. and 2 Tim. 4.8. and Revel. 2.9, 10, 11. Religion is the com∣mandement or worke of God, life eternall is the reward, Hebr. 6.10. And therefore, it is both E∣quall that this service should be crowned with a reward, (Rom 1.17. & 2 Tim. 2.12.) and also Iust, 2 Thess. 1.6, 7. Wherefore they that in sincerity of heart, confesse themselves to be the Lords ser∣vants, and in integrity and singlenesse of spirit, labour to serve him, shall certainly be crowned with blessednesse at the last.

What is required of us, in regard of Religion, [Quest. 1] and the profession thereof?

First, we must neglect the care of our bodies, in [Answ. 1] regard of the care of Religion, Mat. 10.28. and 16.25. Acts 20.24. and 21.13. Rev. 12.11. We must not care for the world, (Iames 4 4.) but cast that care upon God, (1 Pet. 5.7.) And bend all our study and care, how to glorifie God, and helpe forward the profession of Religion.

Secondly, we must not feare infamy for Reli∣gion, [Answ. 2] or the profession thereof; but if we be laughed at, and scoffed by reviling and taunting Michols for our profession, and service of God; with David confidently let us say, That we will yet be more vile for the honour of Religion, 2 Sam. 6. Lucrece for feare of infamy, murdred her selfe, but Susan∣na would not; neither must we doe evill, that good may come of it. But remember these two things; namely, I. That the providence of God rules and governes all things, (Acts 3.18. and 4.28.) A dog cannot barke at, nor a wolfe bite the righteous, without Gods permission: the wicked cannot open his mouth to slander, backbite and revile the righteous, nor stretch out his hand to hurt them, except God give him leave. And therefore we need not feare reproach for Gods sake. II. All things at last shall be revealed, and the truth of every thing appeare, verse 26. of this chapter: and therefore, although we should be calumniated for Religion, and detracted for the practise thereof; yet we need never feare, but in the end, God will cause our innocencie to breake forth as the Sun out of a cloud, as we see in Ioseph and David.

Thirdly, we must constantly and resolutely [Answ. 3]

sticke to our Religion, and not be shaken from that, by any wind or storme of affliction or per∣secution 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. Pati∣ence and exultation in affliction: we must en∣dure 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 ex∣pectation: 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 there∣fore, 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 Scrip∣ture, be not worth the seeking, or labouring, or suffering for? For if our Religion be built up∣on 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 com∣pared 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 deny∣ing 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 vio∣lently 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 re∣solutely 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 Corin∣thians 2.6, 7.

[Answ. 2] Secondly, because true Religion sustaineth and upholdeth the world: As before Solomons Tem∣ple, 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 su∣staines and upholds the Church. And II. Ju∣stice, which supports the Common-wealth. Whence the Jews rightly say, That for Ierusalems sake (namely, the Church of God, and true Reli∣gion) 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 con∣stant, [Quest. 4] bold, true, and right profession of religion?

First, the foot of this Ladder which reach∣eth [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 can∣not 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 reach∣eth [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. 11.2••. 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 Reli∣gion 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 im∣pediments 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 under∣stand what is delivered, 2 Cor. 3.16. And there∣fore 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 do∣ctrine 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 Apo∣stles of Christ, or not? Because the profession of no other religion, save that, can please God; nor the Professors of any other religion be acknow∣ledged by Christ at the last day.

[Answ.] This may easily be knowne, by comparing of our religion with their doctrine, as it is compre∣hended, and expressed in the New Testament.

[Quest. 6] To find out the sense and meaning of Scrip∣ture is very difficult, and hard; how therefore can we know, what religion is according to the doctrine of the Scriptures?

[Answ. 1] First, all things in the New Testament, and E∣pistles of the Apostles are not hard, but some one∣ly, 2 Pet. 3.16.

[Answ. 2] Secondly, those things which are necessary to be knowne unto faith, and salvation, may bee knowne; viz. I. By a diligent reading of the Word. And II. By a frequent, and attentive hearing of the Word. And, III. By a sincere, and strict obeying of the Word, read, and heard. And IV. By comparing place with place; and judging of every place with humility, and not with wilfulnesse, or selfe-conceitednesse: And V. By fervent prayer unto God, to enlighten our understanding, and to anoint our eyes with that eye salve, that we may perceive what we reade, and heare.

[Answ. 3] Thirdly, in the New Testament, two things are principally aimed at; to wit, I. The exal∣tation of the name and glory of our Lord, and Sa∣viour Iesus Christ. And, II. The spirituall wor∣ship and service of God and Christ. And there∣fore that doctrine is according to the doctrine of the Apostles, which teacheth us rightly to wor∣ship, & to searve God and Christ, as is prescribed in the Word: namely,

First, by a mortification of the flesh, and a dy∣ing unto sinne. And,

Secondly, by a newnesse of life, and a living unto God. And,

Thirdly, by a spirituall obedience.

[Quest. 7] How must wee so professe Religion, that wee may be certainely assured, that Christ will con∣fesse us?

[Answ. 1] First, forsake not Religion for gaine, or the pleasures, or honours of the world; as many doe: The Citizens of Heidelberge, leaving a little Vil∣lage, called the Holy Mount: Tilly from thence battered the Citie: So Religion being once for∣saken, we are easily overcome, because without Religion, wee are truely miserable. And there∣fore, neither a Land, nor Citie, in generall, nor any particular person should forgoe, or fall from the profession of Religion.

Secondly, forsake not truth for errour, nor re∣ligion [Answ. 2] for superstition, nor God for Idols: as the Philistines, who would forgoe the Arke for Da∣gon. Woe be to that people, or person, that shall thus reward the Lord, to forsake the ever-living waters, and digge to themselves Cist••rnes, that wil hold no water.

Thirdly, doe not staine the purity of Reli∣gion, [Answ. 3] with the blots and blemishes of sinne: For God and Mammon, and the Arke, and Dagon, cannot stand together: Wherefore wee must labour, that we may be purged from all pollu∣tions, both of the flesh, and spirit, 2 Corinthi∣ans. 7.1.

Fourthly, direct we all our actions according [Answ. 4] to the rule of Religion, and Law, and word of God, Psalme 119:9.105. Here two things are worth our observation; namely, I. The sacred Scriptures teach, and instruct all sorts of men, how to walke and live: as for example, the Word teacheth Kings, Princes, and Iudges; Psal. 82. and Bishops, 1 Tim. 5. Yea, both wise men and fooles, old and young, Eccles. 11. and 12. The Word directs Husbands, how to carry themselves unto their Wives, and Wives unto their Husbands: Fathers unto their Children, and Children unto their Parents; Servants un∣to their Masters, and Masters unto their Ser∣vants, Colos. 3. & 4. Ephes. 5. and 6. yea, in the Word both rich and poore are taught: And who not. II. The Scripture descends to all the particular actions of our lives: Forbid∣ding:

First, all grosse and enormious sinnes; as Drunkennesse, Adultery, Oppression, Vsury, and the like, Rom. 13.13. And,

Secondly, all small and petty things; as namely: I. The detaining of the poore mans wages, Levit. 19. And II. Filthy and impure communication, Ephes. 5.3. And III. How wee must beare our selves, in selling, Levit. 25.14. Prov. 20.14. And IV. What wee must doe a∣bout Corne-selling, Ames 8. Prov. 11.26. And V. To avoid Suretiship, Prov. 6.1. and 17.18. And VI. To leave gleanings for the poore, Le∣vit. 19.9. And VII. It teacheth huswifery, Pro∣verbes 31. Yea, VIII. It teacheth us how to eat, or what to doe when wee eatei 1.9.

Now to what end is all this, but only to teach us, that all sorts of men, in all the severall acti∣ons of their lives, are to be regulated by the word of God. And therefore Religion doth not require, only the worke of the Lords day, (although many will not give God that) but it requires the labour of the whole life; and that all our workes should bee directed with consci∣ence, rightly informed. And if wee doe thus; that is, preferre Religion before gaine, and Idols and sinne, and square all the actions of our lives by the Word of God; then wee may certainely expect that reward of glory, which is here pro∣mised.

§ 3. Whosoever denieth me before men. [Sect. 3]

How manifold is denial; or how many kinds [Quest. 1] thereof are there?

Deniall is manifold; to wit, there is Negatio:

• First, Di nitatis, a refusall of dignity, or honour: Thus Moses denied to be Pharaohs sonne in law, or his daughters son, He∣brewes 11.24.
• Secondly, Sacerdotis; thus the Israelites denied, and refused Moses; saying, who made thee a Ruler, and a Iudge, Act. 7.35.
• Thirdly, Resurrectionis. Thus the Saddu∣ces denied, that there was any Resurrection, Luke 20.27.
• Fourthly, Mendacitatis, when men deny the truth; as Sarah did, Gen. 18.15.
• Fiftly, Pompositatis, of pride; when men raised and promoted unto honour, will not daigne to acknowledge, or take notice of their poore friends, and kindred, Iob 8.18.
• Sixtly, Timiditatis, of fearfulnesse; thus Peter denied Christ, Marke 14.71. but of this by and by.
• Seventhly, Parcitatis, vel Cupiditatis, of co∣veteousnesse; when men deny to relieve, or to give almes unto the poore, Iob 31.16.
• Eightly, Egoitatis, and thus wee are com∣manded to deny our selves, Matth. 16.24.
• Ninthly, Deitatis, or Infidelitatis, when men through Infidelity deny God. Now this is two-fold, viz, I. When men deny God the Father; who is denied three manner of wayes; namely, either
• First, Directly, Corde & ore simul, when men deny God both with their hearts and tongues; as the Atheists doe, Psal, 14.1. Or,
• Secondly, Indirectly, Corde tantum, only in heart; that is, when men deny the pro∣vidence of God, and all his Attributes; that is, when men blasphemously affirme; either I. That God is ignorant of humane things, and knowes not what is done on the earth, Iob 22.12. Psalme 10.11. and 64.6. Or II. That he cares not for the things of this life; but Susque deque habet, although hee sees humane things, and knowes what is done below, yet hee cares not which way they goe. Or III. That hee cannot resist the wicked world, Iob 22.17. Psalme 10.4. and 12.5.k 1.10. Or IV. That hee neither is able to punish the wicked, and wickednesse of the world, nor to reward the righteous∣nesse of the righteous, Iob 21.14, 15. Psalme 10.3. Zeph. 1.13.
• Thirdly, God is denied in our workes, Titus 1.16. They professe that they know God, but in their workes they deny him; that is, although they know him, yet they doe not worship and serve him. But of this more amply by and by. II. When men de∣ny God the Sonne: and this is that deniall which the Text speakes of; Whosoever shall deny me: elsewhere the phrase is, Whosoever shall be ashamed of me, Marke 8.30. Luke 9.26. where this addition is put; And of my words; but the sense is one, and the same; for our Saviour speakes not here, de causa moveme, of the cause which moves men to deny Christ, whether hatred, ignorance, feare, or shame, but de actu negandi, of the deniall it selfe, and this our Saviour condemnes, this hee threatens, and this he opposeth to the con∣fession, and profession of his name and word. Whence we observe:

That to deny Christ is a great sinne, [Observ.] and doth alienate, and estrange Christ from us.

How is Christ denied? [Quest. 2]

Christ is denied many waies; or there is a manifold deniall of Christ, namely, either.

• First internall which is two-fold, to wit, [Answ.] either.
• I. Direct, when in heart a man utterly de∣nieth the truth of the Gospell. Or
• II. Indirect, when men doe not be∣leeve in Christ, but place their confidence in others, and other things, and that both for temporall blessings and spirituall graces: Or when men deny the Providence of God: Give mee not poverty lest I deny thee. Prov. 30.9.
• Secondly, Externall, which is two-fold to wit, either
• I. Direct when a man denieth Christ with his mouth; and this is twofold, to wit, ei∣ther.
• First, totall, when men deny that there is neither Lord or Christ; as the Atheists who impudently, and blasphemously affirm, that there is no Deity, no Trinity Psalme. 14.1. Or
• Secondly, partiall, and this is two-fold, namely, either
• I. When men deny that Christ is not yet come in the flesh; as the Jewes do. Or II Whē men deny that Christ is the Messias and true God as the Jews did. Act. 3.13. Iohn. 9.22. and As the Turks and Anti-christ doe. 1 Iohn 2.22. Or II. Indirect, and this is two-fold namely either.
• First, when men deny Christ in opinion, and this is two-fold, namely, either.
• I. When men hold not the truth of the Gospell in all things and in this sense, who∣soever doth thinke amisse either of God, or Christ, or Religion, are said to deny them: As for example.
• First, the Valentinians denied that Christ was incarnate, and made true man.
• Secondly, the Arrians, denied his Deitie, or that he was true God.
• Thirdly, the Epicures deny the providence of God.
• Fourthly, the Sadu••••s deny the Resurrecti∣on. Luk. 20.27.
• Fiftly, Adam denied Gods truth and wise∣dome.
• Sixtly, the Pel••gians deny Christ to be our sanctifier; contrary to 1 Cor. 1.30.
• Seventhly, the Socinians deny Christ to be our Saviour: for they who will not acknow∣ledge him to bee such a Saviour, as he is described to be in the word, deny him to be a Saviour.
• Eightly, those deny Christ, who forsake, and fall away from the truth once received, acknowledged, and professed; embraceing instead of the truth, lyes, and instruct of the word, humane Traditions, and superstiti∣ous

• vanities: Or II. When men professe not the truth they know, and hold, they deny Christ; for hee is either denied by silence, or speech: Some speake false against their conscience; denying that openly which they know to be true. Secondly, some dare not openly professe that truth which they know for feare. Thirdly, some speake of Christ contrary to knowledge, out of malice, as the Jewes did: or out of covetousnesse, as the Souldiers did. Mathew 28.13.15. They offend here against the profession of Christ, and the truth, and Religion, who either.
• First, blaspheme Christ, as Iulian the Apo∣state, and the Pharisees, and Iewes did, who said he had •• Divell: or as Pope Iulius 2 did, when he said he would eat Bacon. Al despetto del Dio, even in despight of God. Or
• Secondly, when men assent unto errours; for as there is but one Christ, so there is but one truth; and whatsoever is contrary to that is a lye: And therefore the servants of Christ, are the servants of truth Math. 26.70. Rom. 1.25. And they that deny the truth and accept of errours, deny and forsake Christ.
• Thirdly, they also deny Christ, who silence and conceale their profession; who smother the truth in their hearts, not suffering the profession of Christ, or Religion, to appeare unto the world. Ioh. 9.20. and 12 42. &c. who either are not able, or at least are un∣willing to satisfie every man who demands or desires to know a reason of their faith (1 Peter 3.15.) yea many thinke it now a dayes a high point of wisdome, so to elude by am∣biguous answers, all Questions concerning faith and Religion, that no man can tell what Religion they love, like, or embrace: Thus to cloake and cover Religion, doth plainly unmaske and discover a denier of Christ.
• ... [Object.] But it may bee here objected: It is law∣full sometimes, to conceale some truths: yea we are commanded to flie unto another Ci∣ty, If we be persecuted where we are: and therefore wee may surely conceale Reli∣gion.
• ... [Answ. 1] First, wee may hide some truths some∣times, and this is most certaine; but wee must neither hide all truths, neither some particular truths sometimes.
• ... [Answ. 2] Secondly, the reason is not alike between fleeing, from Persecution, and concealing of Religion, we having a precept, for the one, and a prohibition for the other. But I omit these two.
• ... [Answ. 3] Thirdly, observe, that there is a double profession of Religion, namely.
• I A Profession which is placed in good workes, that is, when our workes may bee knowne before our Religion And
• II. A Profession, which consists in an open confession, (Quatenus fit ore) of all the princi∣ples & principal points of true religion. Now the first profession is alwaies necessary: But the second is not necessary alwaies: we must never shew forth, or performe any workes, opposite or contrary to true Religion, or the Doctrine of the Scriptures: but we are onely to confesse and professe the Articles of our faith, in a fit time, and place, and up∣on some serious occasion.
• Secondly, Christ is indirectly denied in Practise; and this is Five-fold, namely
• I. When Protestants deny Christ, by a wicked life. 2 Timoth. 3.5. which place is expounded Titus 1.15. &c. and 1 Timoth. 5.8. And therefore the warfare of Professors is to deny ungodlinesse, and worldly lusts. Titus 2.12. For hee that denieth not these denieth Christ.
• II. When Professours talke much of Christ and Religion, but shew forth no reli∣gious workes or performances: not beeing carefull that way to confesse Christ.
• III. When men doe not labour to con∣forme themselves according to the example of Christ. Philip. 2.5.
• IV. When his word which is taught un∣to us is not obeyed. And
• V. When we neglect salvation, trampling under our feet the blood of the Covenant, and sleighting the offers of Christ made un∣to us in the word, and the tender of salva∣tion by him. Read Hebr. 2.3. and 10.29: Acts. 3.14 and 13.46. And therefore let us take heed of all sorts of denials of Christ, whether externall or internall, whether di∣rect, or indirect; because no branch of it shall goe unpunished, except it be repented of.

Why must wee not deny Christ? [Quest. 3]

First, because if wee deny him, we shall bee de∣nied [Answ. 1] by him, 2. Timoth. 2.12. and in this verse.

Secondly, because if we deny the Sonne, wee [Answ. 2] have, no part in the Father. 1 Iohn. 2.23.

Thirdly, because it is a signe of Reprobation, [Answ. 3] and sure condemnation to deny Christ. 2. Peter 2.1 Iude 4.

Fourthly, because not to deny, but to confesse [Answ. 4] Christ, and the truth is a thing praise-worthy with God, as appears by that excellent commen∣dation given by the Lord unto the Church in Pergamos. Revel. 2.13.

Fiftly, because if wee doe not deny him, then [Answ. 5] he will preserve his Church planted amongst us, that our enemies shall not prevaile, but rather be subiected unto the Church. Revel. 3.8, 9.

What are the causes which move men to deny [Quest. 4] Christ?

First, hatred: and thus Iulian the Apostate out [Answ 1] of an impious, and blasphemous hatred against Christ, and his truth, denied both.

Secondly, Ignorance: for those who are Igno∣rant [Answ. 2] of Christ and his truth are easily perswaded to deny them.

Thirdly, shame or reproach makes many (with [Answ. 3] Nicodemus) afraid to confesse Christ; yea rather choose to deny him, then to undergo the taunts, and scoffes of mocking Ismaels.

[Answ. 4] Fourthly, feare of Persecution makes many de∣ny Christ: as we see Iohn. 18.25.27.

[Answ. 5] Fiftly, gaine, promotion, the love of the world, and estimation of great ones, are meanes to draw many to a deniall of Christ: as we see in Demas, and Francis Spira, and divers others. And therefore if wee would not deny Christ, then let us learne to love him, and his truth, and not to hate it: let us labour for a true knowledge of Christ and his truth, and beware of ignorance: let us not feare the disgrace and reproach of men, but by our constant and couragious confession of Christ and Religion, procure the praise and com∣mendations of God: Let us not feare those who can but hurt the body (yea not hurt that, nor a haire of our heads without the permission of God,) but feare him who can cast body and soule into euerlasting per∣dition: Let us not deny Christ for any temporall thing, but contemne all as nothing worth, in re∣gard of Christ. Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor (when he un∣derstood that hee was a Christian, and denied to turne from his Religion) to keepe his Elephants naked. In processe of time the King looking out, and seeing him all swarted,* 1.11 and tanned in the sun, commanded him to have a shirt put on, and to be brought before him; whom then the King asked if he would deny Christ. Hormisda hearing this, tare off the shirt from his body and cast it from him saying; I will never surely deny my Christ for a shirt. So wee should never deny our Lord for riches, or honours or the esteeme of the world, but reckon all these as dung and drosse in regard of him Phil. 3.8.9.

[Sect. 4] §. 4. Him will I also deny before my Father which is in heaven.

[Quest. 1] When will Christ deny those who deny him?

[Answ.] At the day of judgement, for our Saviour speaks here clearely of that day: To teach us.

[Observ.] That, at the day of judgement, there shal be a re∣tribution of all those who deny Christ: The truth hereof appeares most plainely by these particu∣lars. viz.

First, there shall be a day of Judgement. Acts. 17.31. Rom. 2.16.

Secondly, then Christ will returne. Math. 24.30, and 25.31. and Acts. 1.11. and 1 Thessal. 4.16.

Thirdly, then all shall bee gathered together. Mat. 24.31. and 25.32. Rom. 14.10. Re∣vel. 20.12.

Fourthly, the sheepe and goates shall then be separated asunder. Math. 25.32. &c.

Fiftly, all men shall then be judged, 2. Corinth. 5.10. Revel 20.12.13.

Sixtly, the godly shall then be received into glory. Mat. 25.34. and 1 Corinth. 15.52. and 1 Thes. 4.17.

Seventhly, and lastly, the wicked shall then be cast into hell. Mat. 25.46. And therefore in all our sinnes, and delayes, and worldly delights (Luke 16.25) let us meditate what the end of all will be, and what will become of us at the last.

What must we meditate off, or remember, in regard of this last dreadfull day?

We must remember continually these seven things, namely,

• First, that wee are all guilty of manifold [Quest. 2] transgressions. [Answ.] And
• Secondly, that none can deny, none can palliate, or conceale their sinnes, the books shall bee opened (Revel. 20.12) the accu∣sers mouth will not be stopped, and our own consciences will bee as a thousand witnesses against us And
• Thirdly, that the judge of all the world cannot be bribed. And
• Fourthly, that all helpes and meanes, wee can use to prevent this judgement, or con∣demnation are vaine, whether they be rich∣es, or honour, or craft, or friends, or the like.
• Fiftly, that Christ will deny us there, if here wee be wicked: this wee should se∣riously consider of, and say with David, whō have I in heaven but thee O Christ, (Psalme. 73.25.) and wilt thou deny me? This was it which went so close to the heart of Ʋsthaza∣res one of king Sapores Eunuches, and made him so bitterly cry out: woe is mee, with what hope, with what face shall I behold my God, whom I have denied, when as this Si∣meon my familiar acquaintance, thus passing by mee so much disdaineth me, that hee re∣fuseth with one gentle word to salute mee. If any desire to reade the whole story: let him looke upon M. Foxe his Booke of Mar∣tyrs. fol. 97. 98.
• Sixtly, that we can by no meanes delight our selves, or arme, or strengthen our minds to suffer those paines which wee shall be ad∣judged to undergoe. For as the mind of the righteous shall be confirmed and established for ever in ineffable peace, and perfect joy Phil. 4.7. So the mind of the wicked shall be dejected, and deprived for ever, of all com∣fort, peace, or light: and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self. And Seventhy, that the last comfort which miserable men have, shall bee taken away, and denied unto those, who here denied Christ either with their mouth, or hearts: When men are in excessive and extraordinary misery, their comfort is, that death will put an end unto it: but there the miserable can neither kill themselves nor dye for ever; but must remain alive for all eternitie, although the pangs of death be continually upon them.
• And all these miseries and many more we must remember are prepared for those who deny Christ.

What deniall doth our Saviour speake of here? [Quest. 3] I will deny him &c.

There is a double deniall namely, [Answ.] Verball a∣mongst men, and reall, which is a direct Re∣jecting of one, and this our Saviour speakes here∣of, to teach us.

That those who are wanting to the professi∣on of Christ, [Observ.] or forsake Religion shall bee re∣jected or forsaken by Christ at the last. Math. 7.

23. and 25.12. Luke 19.27. and 2 Timothy 2.12.

Notes

• * 1.1

  2 Sam. 2••.12.
• c 1.2

  Mat. 16.24. & Hebr. 12.8.
• d 1.3

  Fox Mar∣tyr. s. 1716 calce
• f 1.4

  Le•• epist. 83. ad Pa∣lestinos.
• g 1.5

  Cypr. de simplicita∣te Praelata∣ri••••••.
• * 1.6

  Luke 16.
• g 1.7

  Bell. lib. 1. de Indul∣gent. cap 2 Prop. 4.
• h 1.8

  Cypr.
• i 1.9

  Corinth. 10 31. & 1 Tim. 4.4.
• k 1.10

  2 King. 18.32.
• * 1.11

  Theodor. lib. 5. cap. 39.