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.

VERS. 16, 17, 18, 19. [Vers. 16, 17, 18, 19.] Woe unto you ye blind guides, which say, Whosoever shall sweare by the Temple, it is nothing: But whosoever shall sweare by the gold of the Temple he is a debter. Ye fooles and blind: Whether is greater, the Gold, or the Temple that sanctifieth the Gold. And whosoever shall sweare by the Altar it is nothing, but whoso∣ever sweareth by the gift that is upon it, he is guil∣ty. Yee fooles and blind, whether is greater, the gift or the Altar that sanctifieth the gift.

[Sect. 5] §. 1. Whosoever shall sweare by the Temple it is nothing.]

The Jewes had certaine formes of foolishnesse, and also pretences for their Swearing; teaching that if men sware by the Temple, or Altar, it was no sinne. And thus amongst us many have these, or the like pretences for their wicked oathes; viz.

First, some say they sweare the truth, and no∣thing else: but every truth must not be sworne, the Lord forbidding all swearing in ordinary com∣munication.

Secondly, other ignorant people say, they sweare by nothing but good things; but this doth not extenuate, but aggravate the offence, in the abuse thereof.

Thirdly, others say, they cannot be beleeved upon their bare words, and therefore they are en∣forced to sweare: but Gods Commandements must not be broken, to winne credit in the world, or to our owne speeches.

Fourthly, others, as souldiers and young gal∣lants, use to sweare to testifie their courage and gentry: but let them marke the third Comman∣dement, where the Lord (who performes all he speakes) hath said, That hee will not hold him guiltlesse, who taketh his name in vaine.

[Sect. 2] §. 2. Yee fooles and blind.]

We may note here how CHRIST openly op∣poseth himselfe against all errour and false-hood; although it be in the Rulers and Governours of the Church, or in the whole Church, to teach us.

[Obser.] That we must stand for the maintenance of the truth, although in so doing, we bring our selves into danger, and for so doing, must undergoe great opposition. That is,

First, we must not betray the truth, but stand for it, although like Elias we be alone and forsaken of all, 1 Kings, 19.10, 14.

Secondly, we must not forbeare to publish, and professe the truth, although the Governours of the Church should command us, Acts, 4.19. and 5.29.

Thirdly, we must not flinch from the truth, nor feare to professe and maintaine it, although the King himselfe with fire and fagot should enjoyne it. Daniel. 3.18, And the reason of all this is double, to wit.

I. Because they who feare men, feare not God. Iohn. 12.43. Galath. 1.10. And

II. Because those who deny Christ, shall be de∣nied by him.

[Quest. 1] Who are here to be damned?

[Answ. 1] First, in generall, all they are worthy of blame, who are fearefull and cowardly, in Gods, and the Gospels, and Religious cause: for in these wee should be bold, and let our fortitude be knowne unto all.

[Answ. 2] Secondly, in particular, two sorts of men here merit reproofe: namely

I. Those who dare not reprove the sinnes of those great men who are under their charge:

II. Those also deserve reproofe, who dare not professe CHRIST and the truth, in the times, and places of danger, and persecution: because wee should preferre God and the truth, before our owne lives.

How must our profession, and boldnesse in [Quest. 2] maintaning the truth, be regulated?

First, let that be certaine and true, which wee [Answ. 1] professe; for too much confidence and boldnesse in doubtfull things is not good.

Secondly, let that be fit, and necessary to be [Answ. 2] spoken, which we speake; for it is lawfull to con∣ceale that truth, w^ch is not expedient to be uttred.

Thirdly, let us have a warrant, and calling for [Answ. 3] that which we speake, and reprove; for that which is lawfull in one is not lawfull in another. That is, either

I. Because our ordinary callings warrant us: thus Ministers who are set over, and appointed to speake may reprove those things which others have no warrant to taxe; and Counsellors may speake those things which becomes not an ordina∣ry man to utter. Or

II. Because we are friends unto, and inti∣mate with those who deserve for some thing or other to be reproved: for the greater our acquain∣tance is, the better is our warrant to speake. Or

III. Because we groane under the same bur∣den; if wee see others oppressed, and wronged, and we our selves be in the same case, we may then (J conceive) very lawfully complaine of our in∣juries and wrongs. Or

IV. Because we are Christians, and Gods glo∣ry is endangerd: and therefore our generall calling warrants us to speake and reprove. Or

V. Because we have opportunity, and fit time to speake; and therefore are warranted by a speci∣all calling and providence of God, who hath offe∣red unto us so fit an occasion.

Fourthly, let us exhort, dehort, and reprove, pru∣dently, [Answ. 4] and wisely; that is,

I. Let us take the fittest opportunity, and wait for the aptest occasion, when there is hope that we may speake, and perswade, and reprove, and yet not provoke unto anger. For every time is not fit for reproofe.

II. Let us reprove gently, and in the spirit of meekenesse; not in bitternesse, or with satyricall taunts or checks.

Fifthly, Let us when we either reprove or ad∣monish, [Answ. 5] doe it in zeale to Gods glory, and in love to our brother; and not out of a humour, or pride, or hatred, as many doe.

Doth not our Saviour contradict himselfe, in [Quest. 3] doing that, which he forbids others to doe? Matth. 5.22. he said, Whosoever shall say unto his bro∣ther Racha shall be in danger of the Counsell, but whosoever shall say: Thou foole shall be in danger of hell fire: and yet himselfe here cals the Scribes and Pharises, Fooles and blind guides.

As the true Christian, and child of God, [Answ.] doth consist of a double nature, viz, carnall and spiri∣tuall, so there is in him a double anger namely, carnall and spirituall; now

The carnall anger is the fruit of the flesh, and of man, as he is corrupted; and therefore is sinne and death, Rom. 8.6. and as evill is forbidden by CHRIST. But

The spirituall anger is the fruit of the Spirit, unto which the faithfull is led and moved, that thereby sinne may bee amended, and vice re∣formed; and by this Spirit, was CHRIST led unto this spiritual anger against the Pharisees; which is rather to be called Christian reproofe then anger.

When wicked men are angry, they are trans∣ported with madnesse, fury, and rage; not that they may thereby amend those with whom they are angry, but that they may oppresse, disgrace, or destroy them. And this was the anger of the Jewes against the Prophets, and the promised Messiah. Now that anger which proceeds from pride, hatred, contempt, and a study of revenge is absolutely forbidden as sinnefull: but this prohi∣bition doth not take away neither publike nor pri∣vate reproofes which are joyned and accompanied with Love: And thus CHRIST out of his Love unto the Pharisees, and his duty to God, as he was a Prophet, and his desire that they might be amen∣ded calleth them fooles and blind guides.

[Sect. 3] §. 3. Whosoever sweareth by the gift that is upon the Altar, is guilty.]

[Quest.] What doth our Saviour meane here by the gift that is upon the Altar?

[Answ.] For the understanding hereof observe, That in corrupter times they were wont to sweare by the creatures (Allium, porrum, & caepas inter Deos jurejurando habuerunt Aegyptii. Plin. Lib. 19. Cap. 6. Item Iuvenalis Sat. 15) but the Iewes chiefly by Ierusalem, by the Temple, by the gold of the Temple, by the Altar, and the gift on the Altar, Now this gift in Hebrew was called Corban, and it was one of those oathes, which in our Saviour Christs time the Scribes and Pharisees accounted Principally obligatory. If any swore by the Altar it was nothing: but if any swore by the oblation of the Altar, he was bound to per∣forme it. Hence although Gods Law enjoyned honour, and reliefe towards Parents, yet if they had bound then selves by this oath Corban, that they would not helpe or releeve them, then they taught they were discharged. Ioseph contr. Apion. lib. 1. Page 147.

[Sect. 4] §. 4. Whether is greater, the gift, or the Al∣tar that sanctifieth the gift.]

Because Smaltius indeed produceth many Ar∣guments to prove that the death of Christ was no Sacrifice; therefore some of the Schoole-men, and Iesuits, for the exercise of their wit, and disputati∣on sake, frame many Arguments for the same pur∣pose, one of which is this.

[Object. 1] Every sacrifice properly so called, hath an Altar properly so called: but the death of Christ had no such Altar; therefore his death was no proper Sa∣crifice.

[Answ. 1] First, Perkins (in his reformed Catholike) an∣swers, That the divinity of Christ was this Altar upon which the humanity was sacrificed: but I dare not subscribe to this there being no similitude or resemblance betweene an Altar, and the divi∣nity of Christ. For

I. Wherein can wood or stone be like unto the divinity of CHRIST? and how may wee lawfully compare it unto these, seeing in the Law we are forbidden to liken God unto wood or stone?

II. Every Altar seemes to be inferriour to its sa∣crifice, but the divinity of Christ is superiour to his humanity: therefore his divinity was not the Altar whereon his humanity was offred.

Against this, this place may be objected; our [Object. 2] Saviour here saith, Whether is greater, the gift, or the Altar that sanctifieth the gift? wherein Christ seemes to imply, That the altar is greater then the sacrifice. To this we answer;

That as the Altar sanctifies the gift, [Answ.] it is greater then the gift; but simply considered, it is not: that is, if we compare thing with thing, then wee find that the thing sacrificed is a living creature, and the Altar on which it is sacrificed is but wood and stone; and therefore in themselves considered and as such compared, the gift is greater then the Altar.

III. The divinity of Christ may indeed be said to be an Altar, but not save onely a Metaphoricall one: now we enquire after a true Altar, for the Papists say, that a true sacrifice should have a true Altar; and we say, that the death of CHRIST is a true sacrifice (and not as some of the Transilvani∣ans say, that it may in some sort be called Meta∣phorically a Sacrifice) and therefore it requires a true Altar.

Secondly, the vulgar answer is, that the Crosse [Answ. 2] of CHRIST was that true Altar; but that was an Altar onely Analogically, not properly; for the crosse properly is not an Altar, although it is fre∣quent with the Fathers to call the death of Christ, Sacrificium crucis, the sacrifice of the crosse; and St. Peter saith (1 Peter 2.24.) That CHRIST bare our sinnes in his owne body on the tree; and St. Paul saith▪ (Colos. 2.15.) Having spoiled principalities and powers, he made a shew of them openly, triumphing ever them in it, that is, in the crosse. And the same Apostle saith, That he will glory in nothing save in the Crosse of CHRIST: and Bellarmine, when he had accurately handled all the things which belong unto a Sacrifice, he can find nothing to make an Altar of, but the Crosse: But the Crosse is not an Altar properly so called, for the crosse, and the Altar differ in their very ends, and scope, for the crosse is ordained for punishment, and the Altar for sacrifice.

Thirdly, we answer, those things which are re∣quired [Answ. 3] unto a Sacrifice are of two kinds, to wit,

I. Some things belong unto the very essence and nature of a Sacrifice. And

II. Some things belong unto the solemnity, decencie, and comelinesse of a Sacrifice. Now an Altar doth not belong unto the first sort, but unto the second; and therefore there may be a sacrifice without an Altar.

Fourthly, we answer, that usuall and ordinary [Answ. 4] sacrifices have Altars properly so called; but it doth not hence follow, that therefore the sacrifice of CHRIST must have such an Altar, because it was a transcendent, and not an ordinaty sacrifice, Christ himselfe being both the knife, oblation, altar and Priest.