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.

CHAPTER XV.

* 1.1VERS. 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 equi∣vocall, [Answ.] and hath divers signi∣fications, 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 Doc∣trine 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 Traditi∣ons 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 under∣stand sometimes those Doctrines which were contained in the Apostolicall writings; and un∣written 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 sa∣cra Script. pag. 125.

* 1.2Vers. 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 a∣mong the Jews, besides the Law, were condemned in this verse. Therfore all unwritten Traditions must now be abolished. To this, Bellarmine an∣swers two things; namely,

[Answ. 1] First, Christ condemneth not the ancient Tra∣ditions of Moses, but those which were newly and lately invented.

[Answ. 2] Secondly, Christ taxeth, and findeth fault one∣ly with wicked and impious Traditions.

To his first answer, we answer two things; viz.

[Replie 1] First, the Scripture maketh no mention of any such Traditions of Moses; Christ biddeth them search the Scriptures, and not run unto Tradi∣tions.

Secondly, these which our Saviour here speaks [Replie 2] of, seemed to be ancient Traditions, bearing the name of Elders Traditions, and they were in great authority among the Iewes: most like, because of some long continuance.

To his second Answer we answer likewise two things, to wit,

First, their Traditions were not openly and [Replie 3] plainly evill and pernicious, but had some shew of holinesse, as the washing of pots, and Tables; and beds; yea the Traditions of the Papists come nearer to open impietie, and blasphemie, then the Jewish Traditions did.

Secondly, Christ in opposing the Scripture a∣gainst [Replie 4] Traditions, therein condemneth all Tra∣ditions not written, which were urged as necessa∣ry besides the Scripture.

What may wee safely hold concerning the [Quest. 1] Traditions of the Church?

First, that besides the written word of God, [Answ. 1] there are, profitable and necessary constitutions and E••clesiasticall Traditions, to wit, of those things which respect the outward decencie and comelinesse of the Church, and service of God.

Secondly, the efficient cause of all true Tradi∣tions, [Answ. 2] is the Holy Spirit, which directs the Bi∣shops and Ministers assembled together in Councell or Convocation, for the determining of such orders and Constitutions, according to the word of God: and doth also direct the Churches, in the approving and receiving of such Traditions.

Thirdly, no Tradition of the Church, can con∣stitute [Answ. 3] or ratifie, a Doctrine contrary to the writ∣ten word of God, neither any rite or ceremony: for both Constitutions and Doctrines ought to be agreeable (at least not contrary) to the written word. And as all Civill Lawes ought to have their beginning from the Law of nature, so all Ecclesiasticall Traditions from the word of God. Rom. 14.23. and 1. Corinth. 14.26, 40.

Fourthly, although Ecclesiasticall Traditi∣ons [Answ. 4] may be derived from the word, yet they are not of equall authority with the word.

How may the true Traditions of the Church [Quest. 2] be known or discerned, from humane, and super∣stitious Ordinances?

By these foure notes and marks, to wit, [Answ.]

First, true Traditions are founded upon the word, and consentaneous unto the word, and de∣duced, derived and taken from the word.

Secondly, true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship.

Thirdly, true Traditions make for the order decorum, and edification of the Church. And

Fourthly, are not greevous and intollerable, as the Traditions of the Pharisees were, and the Papists are. Matth. 23.4.

VERS. 4, 5, 6. For God commanded, saying, Ho∣nour thy Father and Mother: [Verse. 4.5 6.] and he that curseth Father or Mother let him die the death. But ye say, whosoever shall say to his Father or his Mother; It is a gift by what∣soever thou mightest be profited by me. And honour not his Father or his Mother, he shall be free. Thus have yee made the Commandement of God of none effect by your Tradition.

[Sect. 1] §. 1. Honour thy Father and thy Mother.

[Quest. 1] Whether, is the Father or Mother more to be honoured and loved?

[Answ. 1] First, Children can never honour and love pa∣rents, (that is, either Father, or Mother) enough, because we are imperfect in our Obedience to every precept.

[Answ. 2] Secondly, I conceive that a vertous Father is more to be honoured and loved, then a vitious Mother, and contrarily, a vertuous Mother more then a vitious Father: because there is Tantundem & aliquid amplius, a naturall Relation to both, but a spirituall Relation onely to the vertuous and godly. We are commanded principally to love our heavenly Father best, and caeteris paribus, to love those best next him, that are neerest unto him in love, and most like unto him in purity.

[Answ. 3] Thirdly, if we speake properly, positively, and without any Relation to any thing, understand∣ing the Question thus. Whether the Father In quantum est pater, as hee is the Father, or the Mo∣ther, as she is the Mother, be more to be honou∣red and loved? then with the Schoolemen I an∣swer, that the Father is more to be loved and ho∣noured then the Mother: And the reason hereof is this, because when we love our Father and Mo∣ther, Qua tales, as they are our Father and Mother, then wee love them as certaine principles of our naturall beginning and being. Now the Father hath the more excellent cause of beginning then the Mother: because the Father is Principium per medum Agentis, Mater autem magis per modum Pati∣entis & materiae. And thus if wee looke upon Fa∣ther and Mother, Secundum rationem generationis, then we must confesse that the Father is the more Noble cause of the Child then the Mother is. If the learned Reader would see this prosecuted, let him read Thomas 2.2. q. 26. Art. 10. And Arist. ethe••. lib. 8. And Anton. part 4. tit. 6. Cap. 4. §. 8. And Aurtum opus pag. 60 b.

[Answ. 4] Fourthly, if we speake of that love and ho∣nour which is due unto parents, according to their love towards Children; then we answer that the Mother is more to be beloved then the Father, and that for these reasons, viz.

I. The Philosopher saith, because the Mother is more certaine that the Child is hers, then the Fa∣ther is that is his: he beleeves it is his Child, but she is sure that it is hers.

II. Because hence the Mother loves the Child better then the Father doth (Arist. lib 9. ethic.)

III. Because the Mother hath the greater part in the body of the Child, it having the body and matter from her, and but only the quickning ver∣tue from the Fatherh 1.3.

IV. Because the Mother is more afflicted for the death of the childe, than the Father is, and doth more lament the adversity thereof, than his Father doth. Solomon saith, Prov. 10. A wise Son rejoyceth his Father, but a foolish Son is a heavinesse to his Mother. From whence some say, that Fathers in regard of their naturall constitution of body, which naturally is hot and dry, do more re∣joyce when their children are promoted unto honour, than the Mothers do; but Mothers, in regard of their naturall constitution, which na∣turally is cold and moist, do more mourn and lament for the losses and crosses of their chil∣dren, than the Father doth. But I will neither trouble my self to prove this, nor perswade my Reader to beleeve it, but leave it to the Philoso∣phers and Schoolmen to be decided and dis∣cussed.

V. Because the mothers part is more labori∣ous, toilsome, and painfull, than the Fathers is: and that in these three regards; to wit,

First, Portando, it is painfull to the Mother to breed her childe, and to bear it so many moneths in her womb.

Secondly, Pariendo, the pain is most extreme when she brings it forth into the world.

Thirdly, Educando, her care, pains, and trou∣ble is great, in the nourishing nursing, and bring∣ing of it up: And thus the Mothers part is pain∣full, and heavie, even from the very conception of the childe. And therefore in these regards she is more to be loved and honoured than the Fa∣ther is.

Whether are parents or children more to be [Quest. 2] beloved? that is, whether ought a man to love his Father better than his childe, or his childe better than his Father?

First, Ex parte objecti, the Father is to be belo∣ved [Answ. 1] more than the childe: for that which hath the greater shew of good, is more to be beloved, because it most resembles God, the chiefest good: now children love their parents sub ratione princi∣pii, because they took their beginning and being from them, which hath the shew of a more emi∣nent good, and like unto God. And therefore in this regard, Parents are more to be lovedi 1.4.

Secondly, there is another degree of [Answ. 2] Love, that is, Ex parte ipsius diligentis, in regard of the party loving, and thus that is most to be loved, which is most neer; and in this respect children are more to be beloved than parents, as appears by a fourfold reason given by Thom. 2.2. qu. 26. Art. 9. and Egidius Romanus. lib. 2. de regimine principum. part. 2. cap. 4. And both of them have these reasons from Aristotle, lib. 8. Ethic.

I. Because parents love their children, as being parts of themselves, but parents are no parts of their children: that is, a childe is a part of the father (because he issued out of his loyns) but the father hath no part from the childe; and therfore a man hath a neer relation to his childe, than to his father. And therfore that love where∣with a father loves his childe, resembles that love wherewith a man loves himself.

II. Because parents are more certain of their children, than of their parents: a childe cannot know its parents, but by hear-say, and some cer∣tain signs of affection, education, and the like; but parents by and by have knowledge of their children: And therefore by how much the more

certain parents are of their children, by so much the more strongly do they love them.

III. Because a mans childe is neerer unto him than his father is: now love imports a certain union, it being nothing else but a certain uniting and conjoyning power of the person loving, with the party beloved. And therfore a mans children being more neer, and closer knit and united unto him, than his parents are, are more beloved of and by him.

IV. Because men love their children longer than their parents; for a father begins to love his childe by and by by, as soon as he is born; but children love their parents after a certain time: now by how much the longer love is, by so much the stronger it is. Anton. part. 4. tit. 6. cap. 4. §. 7, & Aureum opus. pag. 61. a.b.

[Quest. 3] How are parents to be honoured?

[Answ. 1] First, by obeying out of hand what they enjoyn.

[Answ. 2] Secondly, by speaking reverently unto them.

[Answ. 3] Thirdly, by rising, or standing up, when they come by, or into the room.

[Answ. 4] Fourthly, by accompanying them when they travell.

[Answ. 5] Fifthly, by bowing, and inclining our selves unto them, when we come before them, or unco∣vering our heads.

[Answ. 6,] Sixthly, by a willing performance of any ser∣vice unto them, though it seem base and homely.

[Answ. 7] Seventhly, by honouring, promoting, and pre∣ferring them, if it lye in our power.

[Answ. 8] Eightly, by giving them the upper hand, whe∣ther we walk, or sit. Ʋmbertus in expositione regulae, ex Anton. part. 4. tit. 5. cap. 10. §. 11.

[Answ. 9] Ninthly, by supplying their wants, and reliev∣ing their necessities, if it be in our power.

[Quest. 4] Why must we be thus carefull to love, honour, reverence, relieve; and obey our parents?

[Answ. 1] First, because the very light of nature doth teach it, and the brute creatures have a care of their Sires, and progenitors in their age. When the yong Cranes perceive that the old ones moult, and are featherlesse, they take care to feed them, and to keep them warm, untill either they recover their feathers, or lose their lives. Now it is a shame for men in naturall affection to come behinde birds or beasts.

[Answ. 2] Secondly, children must love, honour, releeve, and obey their parents, because they have both the precept and president of Christ for it. For here in this verse he commands children to ho∣nour their parents, and in his life he did so him∣self; for he was obedient to his parents, he took care of his Mother after the death of Ioseph her husband, and recommended her to Iohns care, when he himself was corporally to depart from her. And therefore who dare disobey such a Pre∣cept? who will not follow such a President?

[Answ. 3] Thirdly, children must honour their parents, because it is profitable for them For

I. Such shall have a long life, Exod. 20. Ho∣nour thy parents, that thy life may be prolonged.

II. Such shall have loving, obedient, and tender children. Yea

III. They shall by blessed both with tempo∣rall, spirituall, and eternall blessings, if together with their earthly parents, they love, honour, and obey their father which is in heaven.

§. 2. Whosoever shall say to his father or his mother, [Sect. 2] Corban, It is a gift, by whatsoever thou mightest be pro∣fited by me, &c.

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

For the understanding of this verse, [Answ.] it is to be observed, that although Gods Law enjoyned ho∣nour and relief towards parents, yet if they had bound themselves by this oath Corban, that they would not help nor relieve their parents, the Pha∣risees then taught, that the children were dis∣charged from that duty of providing, relieving, and taking care for them. Hence their Talmud saith,k 1.5 Every one ought to honour his father, and mother, except he have vowed the contrary. And it is evident, that the Jews did often, by solemn vows and oathes binde themselves, that they would never do good to such, or such a man, (Philo Iud. de speci∣al. leg. p. 595) Now this helpeth the exposition of this difficult place. By the gift that is offered by me, thou maist have profit: which words being con∣sidered according to the form of the oath Corban, will be thus rendred, By Corban, if thou receive any profit by me; to which words must be annexed the execration implied (which was usuall in the Jewish oathes, as Genesis 14.22.) Then let God do thus, and much more to me. And so the sense will be thus; By Corban thou shalt receive no profit by me. This exposition is as agreeable to the scope of the place, as it is to their form of swearing, and plainly sheweth how the Pharisees, by their Traditions, transgressed the Command∣ment of God. For God commanded, saying, Honour thy father and thy mother. But the Scribes and Pharisees said, Whosoever shall say to father or mo∣ther, seeking relief, By Corban, thou shalt receive no profit from me, he was discharged. Vide Drusium de tribus sect. lib. 2. cap. 17.

Cui bono? To what end did the Scribes and [Quest. 2] Pharisees teach this unjust and wicked Doctrine?

For the understanding hereof, we must know, [Answ.] that the Priests, Scribes, and Pharisees, being gi∣ven to covetousnesse, that their oblations might be the greater, and better, they covered over their impiety with a curtain, and vail of Religi∣on, saying, That it was better to offer unto God those things which were to be given to parents, than to confer them upon their parents: and they gave this double reason for it, viz.

First, because God is the chief and principall Father, according to that of Esaias, O Lord, thou art our Father. But we must here remember, that this is to be understood, when parents do enjoyn that which is contrary to God; that is, if our earthly Father bid us do any thing which our heavenly Father forbids us to do; then we must obey the Lord, because he is our chief and prin∣cipall Father: but in those things which God commands, we must say (or think we hear the Lord say) That Obedience is better than Sacrifice. And therefore when the Lord commands us to re∣leeve our parents, we must do so, because therein we obey our God; and not say, O but it is a bet∣ter deed to spend that (which I should expend upon my Father) in sacrifice and oblations unto

God, for in so doing we disobey him: yea we ho∣nour and please the Lord better in honouring and releeving our indigent and aged parents, than in offering up any outward sacrifices.

Secondly, the Priests confirmed this their Te∣net by this reason, because it would more profit and benefit their parents, to offer that unto God, which they should give unto them, than if they should really receive it. The Pharisees held, that if children should say to their poor parents, The gift which I have promised, and will offer up unto God, will benefit you more, than if I should give it unto you; that then they were not bound to feed them, or supply their necessitiesl 1.6. But we must not neg∣lect an ordinary duty, in hope of a miraculous or extraordinary successe; we must not offer that up that in sacrifice, which should feed our parents, in expectation that they shall be fed from hea∣ven, or miraculously be sustained without meat: for they stand in need of relief, but not the Lord of oblations. And therefore those things which ought to be administred to the necessity of poor parents, should not be offered up unto God, who in this case would say, I require not your Sacrifices; that is, I never commanded, that a man should take necessary food, and provision from his pa∣rents, to give it unto me.

Concerning the adorning and beautifying of Churches (a question betwixt us and the Papists) we affirm, That the Churches of Christians, and places of Prayer, ought decently to be kept; yea and with convenient cost and seemly beauty to be built and repaired, and Church vessels, with other necessary furniture, to be of the best, not of the worst: but yet it followeth not, that such immoderate and excessive cost should be bestow∣ed upon Idols, to garnish and beautifie Idolatry, and poor people in the mean time to want: And this we prove by this Argument from this place.

[Argum.] Our Saviour Christ here reproveth the Scribes and Pharisees, because they drew the people to be good unto the Altar; and to bestow largely up∣on them, and so leave their parents helplesse. And he often doth inculcate that golden saying, I will have mercie, and not sacrifice, it being better to succour the living Temples of God, which are the bodies of his poor children, than to bestow superfluous cost upon dead Temples of stone. Willet, Symps. s. 485.

[Sect. 3] §. 3. Thus have ye made the Commandment of God of none effect by your Traditions.

[Quest. 1] What did our Saviour here tax in the Scribes and Pharisees?

[Answ.] Two things; namely,

I. That they honoured and observed their Traditions, more than the Commandements of God. And

II. That many of their Traditions were di∣rectly contrary to the Commandements of God.

[Quest. 2] Who are in both these particulars like unto the Pharisees?

[Answ.] The Church of Rome: For

First, the Commandements of that Church are much more honoured and observed, than the Commandments of God: for it is there taught that the Romane Church authoriseth the Holy Scriptures; that is to say, that the ordinances of men authorise the Commandements of God.

Secondly, in the Romane Church they teach things absolutely contrary to the word of God: For,

I. God saith, Exod 20. Thou shalt not make the likenesse of things which are in the heavens, or in the earth, thou shalt not bow downe before them, &c. But in the Church of Rome, they paint the Trinity, and kneele before the Images of Saints.

II. God saith by his Apostle, 1 Tim. 3 2.4. That a Bishop should be a husband of one wife only, and that his children should be subject to him in all reverence. But the Romane Church willeth, that a Bishop have neither wife nor children.

III. God saith by his Apostle, 1 Cor. 14. That it is better to speake five words in the Church, in a tongue understood of the people, then ten thousand in an unknowne tongue: But the Pa∣pists are commanded to serve God in an un∣knowne tongue, and to pray in latine.

VERS. 9. But in vaine doe they worship mee, [Verse 9] teaching for doctrines the commandements of men.

Wee produce this place against the Monasti∣call life now used in Popery; and hence prove it to be but a humane invention.

There is neither Precept, nor President; ei∣ther in Old, or New Testament, of the Monasti∣call life of the recent Monkes.

But it is only proper unto the Lord, to insti∣tute, and ordaine all religions, and religious kind of lives by his word: Therefore that reli∣gion, or religious kind of life, which hath nei∣ther Precept, nor President in the word, is but hypocriticall, and humane. In vaine (saith our Saviour) doe they worship me, teaching for doctrines, the commandements of men. Whence I frame this plaine, and direct Argument.

Those who worship God, by a kind of life, religion, and worship, which was never com∣manded by God, worship him in vaine; that is, worship him not at all, or worship him hypocri∣tically. But the Monkes worship God by a kind of life, and religious worship, which was never commanded by God.

Therefore, therein they worship him in vaine, and not at all truely, but altogether hypocriti∣cally.

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 Per∣secutors: 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 com∣pelled [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 conve∣niently, and commodiously have lived other∣wise. But the Popish Monkes are tied to cer∣taine 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 Cler∣gie; 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 me∣rit 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 man∣ners of the present Monkes; and how they dif∣fer 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 ••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 ob∣servable in these words?

Two things: to wit,

• ... [Answ.] First, Invitatio Turbae, Christs inviting of the multitude; wherein are two particu∣lars, viz.
• I. Quos vocat, whom hee calleth: the mul∣titude.
• II. Ad quid vocat; why hee doth call them; namely,
• First, Ʋt 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 peo∣ple to heare; and as the one doth not performe his Masters will, except hee be diligent, and care∣full 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. Certain∣ly, 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 Re∣ligion; 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 er∣ronious: No, that is not the reason; for they themselves say, that our Common-prayers are drawne from their Missale; and they will con∣fesse, 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 themselves with us, and yet must not joyne with us in holy duties? Certainely, the reason is, because the devill knowes, that this Sunne of the Gospel burnes, and that the preaching of the word workes strongly, both upon the affections, and judgement; and therefore hee prohibits all his servants to approach thereunto, and perswades them to avoid our prayers, and flie our preach∣ing.

Thirdly, Christ calleth the multitude, Vt in∣telligant, that they may understand, they must not heare for a forme; but they must so heare, as that they may know, and understand what they hear.

[Observ 2] Whence wee learne:

That wee must prepare our understanding in the hearing of the word of God. Or, when wee heare, wee must labour to understand what wee heare, Colos. 1.9. and 2.2. Deut. 4 6. Igno∣rance is the cause, both of errours, and disobedi∣ence; whence it is said, They rebelled, because they knew not my Lawes, Psalme 95. and yee erre, not know∣ing the Scriptures.

[Quest. 5] Who are here worthy of reproofe, and blame?

[Answ.] The Papists, and that for a three-fold cause; namely.

First, because they praise Ignorance; saying, To know nothing, is to know all things. Hosius, & Rhe∣mist. s. 1 Corinth. 14. And therefore no wonder if they erre.

Secondly, because they teach an implicite faith; that is, to beleeve whatsoever the Church be∣leeves: yea, if they did not teach this, then none would beleeve, nor obey their religion: who would beleeve them, if it were not for this implicite faith? who would adore a peece of bread; or a stocke, or their foolish, and ri∣diculous relikes? who would pray to Thomas Becket? who would feare Purgatory? who would buy their Indulgences at so deare a rate? if it were not for this doctrine. They say, Igno∣rance is the mother of devotion, or rather of re∣bellion, and superstition: And hence it is that the Turkes Alcoran forbids all disputations, con∣cerning Religion; that so the errours thereof, may not be knowne, and discerned. But,

Thirdly, the Papists in some kind, are worse then the Turkes: for the Alcoran doth forbid disputations, concerning Religion; but it doth not forbid any to reade it, or the lawes contained therein: But the Papists forbid men to reade the Scriptures, and Law of God, although they confesse, that they are the true rules of right li∣ving, and the divine word of God. Doctor Sta••∣dish bad, take away the damnable Bibles. Mola∣nus faith, Salubritèr arcentur a lectione Scriptur arum: It is for their good (meaning the Laitie) to be debarred, and hindred from reading the Scrip∣ture in a knowne tongue: An Italian Bishop said to Espencaeus, Nostri de••errentur à studio Scrip∣turarum, ne fiant haeretici. Wee forbid, and fright our people from reading the Scripture, lest there∣by they should become Heretikes. Ʋide Reynold. pag. 41. Thus they. But the Apostles contrarily exhort us, To let the word dwell plenteously in us, Col. 3.16. because it is the best weapon against Sa∣than (Ephes. 6.12.) yea, the fountaine of life, and the food of the soule: yea, the holy Fathers were of this mind also. Cognitio non sufficientèr, sed abundanter, Hier. s. Colos. 3.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. s. Col. 3.16. Yea, the same Father exhorts men to prepare Bibles; at least the New Testament, and to invite their neighbours also to reade the Scriptures, Chrys. hom. 9. s. Colos. And therefore, as Ex ungue konem; so by this one particular wee may see, how these children resemble these Fathers; and how unlike they are to them; notwithstanding all their bold brags, and audacious boasts. [Quest. 6]

What is here required of us? [Answ. 1]

First, in generall wee must so reade, and hear, that wee may understand what wee reade and heare.

Secondly, more particularly these things are [Answ. 2] required of us: to wit,

I. Wee must listen unto all that from God is spoken unto us; wee must ruminate, and ponder all wee heare, in our hearts: yea, wee must apply it unto our hearts, and measure our consciences by it.

II. Wee must lay up carefully what we heare, and never suffer it to slip out of our memories.

III. Wee must labour daily for a more ample measure of knowledge; that our understanding may be such, that wee may have the body of di∣vinity within us, and be able to render a reason of our faith, to every one that shall demand it.

Fourthly, the negatiae part of our Saviours Sermon to the multitude, is this; that those things which goe into the mouth, defile not the man.

What things goe into the mouth? [Answ. 3]

First, poisoned, and infected aire. [Answ. 1]

Secondly, Pestiferous, and obnoxious meat. [Answ. 2] And,

Thirdly, many impure things, which doe [Answ. 3] both pollute, and destroy the body. And there∣fore wee must observe, that our Saviour speakes

not here de Corpere, but de homine, not of the body but of the Man, that is, the mind and Spirit; Wherefore wee must distinguish of pollution, which is either,

I. Corporall, and this is the pollution of the Body, Or

II. Spirituall; which is of the heart and consci∣ence: and this is the pollution of the Man.

[Answ. 4] Fourthly, the meaning therefore of these words, [That which goeth into the mouth, defileth not the man] is this, That meat is nothing at all unto holinesse. Hence then we may learne.

[Observ. 3] That in the moderate use of Meate their is nei∣neither religion nor irreligion: neither purity nor impurity. Reade these remarkable places 14.17. and 1 Corinth. 8.8. and 10.27. and Colos. 2.16.20. and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devills to forbid some meats as unholy: because as no meat can make us the holier, so none can make us more unholy; to the pure all things being pure. Titus 1.15. And therefore wee are exhorted to labour that our hearts may be established with grace, and not with meats, which profit nothing. Hebr. 13.9.

[Quest. 8] Who are here faultie?

[Answ.] The Papists who make a difference of meats, eating some upon their fasting dayes, as Pure, and abstaining from some as polluted: that is when they fast, they Eate some sorts of meat, and think themselves not polluted by them, and abstaine from some other sorts as unholy, or of that nature that they should be polluted if they let them enter into their mouthes. This Tenet being so diame∣trally opposite to this Truth of Christs. I will treat something amply of their Fasts.

[Quest. 9] How many things are to bee considered in a Fast?

[Answ.] I answer, that in a Fast many things are to bee considered, and observed; namely.

First the law or Precept; which is either.

I. Generall, to wit, as it was commanded and enjoyned by God; both

First, in the Old Testament; as in divers pla∣ces of Leviticus, and Numbers, and Ioell 1. and 2.

Secondly, in the New Testament, as Matth. 11.18. and 17.19. and 1 Cor. 7.5. and 9.27. and 2 Cor. 11.27. Acts 13.2.3 and 14.23. O

II. The Law of fasting is more particular: wher∣in these foure circumstances are included viz. Quantity, quality, Dayes, and houres, which Circumstances are not determined either.

First, by the law of God which ordaines no∣thing herein. Praecepto Domini, non invenio definitum (August. epist. 86. ad Cas••••lan.) Communis est senten∣tia Scholasticorum, non esse (Quadragesimam) juris di∣vini Azorius instit. mor 1.7.12. Yea in all the Scripture we never find flesh forbidden upon Fasting dayes.

Secondly, as the word of God is silent in these circumstances of Fasting, so is also the Church of Christ: who hath not by any diuine and immu∣table Law, given Rules for the direction of these Circumstances: for the better understanding, and confirming hereof observe, that the Papists, shew us two sorts of Traditions; namely,

I. Those, which they have received from Christs owne mouth, and which the Church can∣not change, as the Sacraments. And

II. Those, which they (without any command from Christ) have injoyned, and commanded of themselves and their owne Heads: which kind of Traditions may be disanulled, and abrogated either by a dispensacion from the Pope, or by, some contrary custome of some place, or people. Melch. Canus. loc. theol 3.5.

Now hee confesseth himselfe, that the Injuncti∣ons and Lawes of the Church, concerning fast∣ing is not of the first sort of Traditions, but of the second (and so doth also Bellarm. De bon. Oper. 2.2 §. Deinde.) And therefore by their owne con∣fession they are not divine and immutable, but Subject to variation and change.

Thirdly, certain it is, that these Circumstances of Quantity, quality, Dayes, and Houres of fasting, were at first Free, and not enjoyned by any Precept: Augustine in the place above men∣tioned (Epist. 86. and Casulan) saith, That hee cannot finde it determined by the Law of God, upon what daies he should fast, nor how many houres he must abstaine from meat. Now to this Bellarmine answers. That Augustine speaks De scrip∣tis, non de non scriptis, of written Traditions, not of unwritten: And this is true, for Augustine acknow∣ledged no such unwritten Traditions. Non est lex posita, sed quomodo unusquisque potest vel vult. Prim••s. s. Rom. 14. & Socrat. hist. 5.21.

Who are here worthy of blame? [Quest. 10]

First, those who thinke (Opus operatum) fasting [Answ. 1] in it selfe a good worke: that is; if they doe ab∣staine from meat, although they performe no re∣ligious duty at all, they doe well: This Bellarmin himselfe will not avouch: and yet there are ma∣ny who thus thinke, yea, make more conscience of eating flesh upon a fasting day, then of swearing, lying, or Adultery.

Secondly those are much to blame, who bee∣ing [Answ. 2] no Papists, make conscience of some meates (as unholy) upon some dayes. Certainly wee have received no command from the Lord for this; yea most certain it is, that all difference of meats came first from the Church of Rome, and therefore we should not halt betweene two opini∣ons, but if the Lord be God, then follow him, and if Baal be God, follow him: And if we would not be esteemed or judged Papists, let us avoid all Po∣pish Errours.

Thirdly, they are faultie also, who counsell [Answ. 3] and advice others to make a difference of meats, a•• though Religion consisted therein.

How? or how farre are we oblieged to the [Quest. 11] law of Fasting?

First, in generall we are obliged: that is, the [Answ. 1] Law requires sometimes we should fast: And in∣deed here is a grrat fault, Fasting (for the most part, or with the most) beeing altogether neg∣lected: from which neglect proceeds evills with∣in & scandals without. For fasting doth conduce unto many things; namely

I. Unto prayer, 1 Cor. 7. but of this before, Matth. 4.

II. Unto examination: and that both of our sinnes (that so we might be induced the better un∣to Repentance,) and also of our estates and con∣ditions: which Examinations are profitable at

all times, but principally before wee come to the Sacrament of the Lords Supper: And therefore I wish that it were more practised then it is, to Fast the day before we come unto the Lords Table, that thereby wee might send up the more strong cries unto God, and be the more strict and exact in the Examination of our selves.

[Answ. 2] Secondly, more particularly, wee are not ob∣liged to fast upon such and such dayes, and to ab∣stain from such and such meats, except only by a command of man, or humane injunction: which command is twofold: to wit, either

I. Politicke and civill: which is lawfull and warrantable: and is used for a fourfold end, viz.

First that the young creatures which are brought forth about such or such times may bee preserved.

Secondly, that flesh meate thereby may be the cheaper.

[Answ. 3] Thirdly, that Fish might be sought for and made use of. And

Fourthly, that the poore might be fed: that is releeved by that which wee spare from our selves.

II Religious, viz. l••st fasting should bee wholy neglected: and therefore they ordaine and appoint some s••t and certaine times. But

First, this Injunction doth not command a difference of meats, but an abstinence from meats; yea

Secondly, it doth not onely forbid the eating of meats, but injoyn the performance of holy du∣ties also.

Thirdly, I conclude therefore this Question with Civil, in these particulars; viz.

I We ought to humble our souls continually.

II. A true Fast is internall.

III. An externall F••st doth not consist in a dif∣f••rence, or ••istinction of meats, but in an absti∣nence from meat.

IV. The end of Fasting is not to make us more holy thereby, but more prompt, and ready, or better disposed unto holy dut••es.

V. There is ••o particular necessity of Fasting.

VI. The ordinary times appointe•• for Fast∣ing, are ••ot to be u••ed out of any superstitious obligation, but out of Christian liberty, lest o∣thers should be offendedm 1.7. Hence then observe three things; namely,

First, that the externall or outward Fast is free.

Secondly, the end of the outward Fast, is not holinesse: and therefore if holinesse, piety, and the worship of God be placed in the outward Fast, Cyril reproves it from 1 Co. 10.27.

Thirdly, that the externall Fast doth not con∣sist in a difference, and distinction of meats; and this is the Question betwixt Us and Rome, of which by and by.

Secondly, the next thing observable in a Fast, is the practise thereof. Now here we must note that a Fast is either

I. Absolute; wherein two rules are to be laid down: n••mely,

First, upon an absolute Fast day, there must be taken but onely one refreshing. And

Secondly, that one refreshing must be at Sup∣per time, and not at Dinner. Now here the Pa∣pists do manifestly erre: for

I. The truth of these two rules is proved from all Antiquity; but I spare the pains, Bellarmine having fully proved it to my hands: and that

First, from the Scriptures, gathering from thence, that it was the custome of those in the Old Testament to observe these two rules.

Secondly, from Tertullian, Athanasius, Basill, Epiphanius, Ambrose, Hierome, Prudentius, Paulinus, Chrysostome, and Augustine. Yea

Thirdly, from Cass••••us, Benedictus, Gregorius, Bernardus, Aquinas, Bell. de bonis operib. 2 2. §. unam.

II. Yet he confesseth that th••se two rules are not now observed by them, they having upon their Fasting daies, both a Dinner, and a little Supper: and this their C••urch tollerates and permits, and not without cause: because of old they did not eat usually untill the sixt hour, that is, Noon; but they eat now ordinarily at the third hour, that is, at nine of the clo k; and therefore (which is enough) they fast three hours. Bellarm. de bon. oper. 2. 2. §. sed opus, & §. addimus.

II. There is a Respective Fast; and that is, when the purpose of Fasting is of so long conti∣nuance, that it is requisite that some refreshing be taken. And here we allow of a difference of meats, but it differs from the Popish distinction in three things; namely,

First, in the end: for

I. The generall end of fasting, with them, is M••r••t; and because they place holinesse i•• meats, therefore in abstaining from some, as impure upon some times, they think they do well, and for their well doing deserve som••thing at Gods hands.

II. The end of Fasting and of forbearing some meats, when wee fast, with us, is to tame our concupiscence, and to subdue our carnall affections, (August. contra Faust. 30.5.) So Chryso∣stome speaking of the Ninevites, (s. Mat 7) saith, Iram non solvebat I••junium, sed vitae mutatio, &c. It was not their fasting that turned away the wrath of God from them, but it was their turning a∣way from their sins, and the amendment of their lives: Non dicimus ut contemnamus, &c. yet we speak not this, that Fasting may be slighted, or neg∣lected, but rather that it may be honoured; Honor enim jejunii est vitae emendatio, for the honour of Fasting, is the amendment of life.

Secondly, we and the Papists in abstaining from some meats in the time of a Fast, rather than other differ in the Adjuncts: for the con∣firming hereof, we lay down the positions given by the ancients in this particular; namely,

I. Those who Fast, must eat but once upon that day, and that must be either at the ninth hour, or at the twelfth, not at the sixt.

II. Those who Fast, must not eat much, nor unto satiety, at that one refreshing which they take upon the day they Fast. Neither

III. Must they upon that day eat delicate, and sumptuous, or costly meat. Nor

IV. Must they celebrate their Fast with joy

and delight, as at other times; because it is a day of humiliation: That is, in our Fasts we must abstain from joy, mirth, and naturall delights. Nor,

V. Must wee follow the labours of our voca∣tions, that day which wee fast; but set it apart for meditation, supplication, examination of our conscience, and other holy duties.

VI. That day whereon wee fast, must be a day of refreshing unto the poore, and a day of boun∣ty and liberality. Illud jejunium Deus approbat, cum quod tibi subtrahis, alteri largiaris: ut unde tua caro affligitur, inde proximi egentis reparetur. Greg. past. God approves of this Fast, when that which a man with-drawes, and with-holds from himselfe, he bestowes upon another; and from whence his body is afflicted, thence the body of his poore brother is refreshed.

VII. We must in our fasting, to the abstinence from meate, conjoyne internall, and spirituall workes, as examination, and prayer; and the like. Now the Papists adhere most to the diffe∣rence of meats, which is the very meanest part of a true Fast.

Thirdly, wee and the Papists differ in the very difference, and distinction of meats; and that

I. In regard of the Quantity. For,

First, the Ancients did much, and very strictly observe this, eating that day whereon they fast∣ed, but very little. Vide Isidor. de sum. bon. 2.43.

Secondly, this the Papists reject, and sleight in their Fasts, abstaining, a quali non quanto; but of this wee spake before, Matth. 4. Reade also Chem. p. 4. pag. 117. 6. & Bellarm. de bon. op. 2. 4. §. Quare.

n 1.8II. In regard of the Quality; here observe, that the Fathers have distinguished of Fasts, but not of flesh: That is,

First, that alwayes flesh was not forbidden; for Elias, and the Baptist ate flesh: yea, of old, some upon fasting dayes ate birds; and some af∣ter the ninth houre, ate of all sorts of meats, I. Now here the Papists object many things; namely,

[Object.] I. The Rechabites abstained from wine, and are commended by God for it; therefore upon fasting dayes wee must abstaine from flesh.

[Answ. 1] First, in the History of the Rechabites, there is no one word of any abstinence from flesh; and therefore this place will not beare their distin∣ction.

[Answ. 2] Secondly, the fact of the Rechabites was al∣together civill, and politicke, and not for Religi∣ons sake at all; and therefore no ground for their difference of meats for Religions sake.

[Answ. 3] Third. we doe not condemn an abstinence from flesh, when wee fast, but the distinction of meats, as though some as pure might bee eaten; and some as polluted, might not be touched.

[Object.] II. But the Apostle saith, That it is good not to eat flesh, Rom. 14.21. and therefore commands us not to eate flesh, 1 Cor. 10.28. And for his owne part saith, hee will eate non•• 1 Cor. 8.13.

[Answ. 1] First, Saint Paul saith in the last place, that hee will eate no flesh, as long as hee lives, but the Pa∣pists will not say thus.

Secondly, by flesh may bee understood fish: There is one manner of flesh of fishes, 1 Cor. 15. Now they will not abstaine from fish. [Answ. 2]

Thirdly, by the Apostles owne rule, the weak [Answ. 3] are onely to abstaine from flesh, and the strong may eate, Rom. 14.2. and 1 Cor. 8.8. Now they will not (for shame) say that all Papists are weak.

Fourthly, the Apostle only forbids the eating [Answ. 4] of flesh, not for conscience sake, but for our bro∣thers sake, if hee be offended. And therefore, this hath no relation to their abstinence.

Fifthly, these things were of old objected by [Answ. 5] the Manichees, and the Montanists; (and there∣fore the Papists may remember, from whence this opinion of theirs first came) and sufficiently thus answered by Augustine, viz

I. That nothing is unlawfull of it selfe, but that a man may eate flesh, or abstaine from it lawfully.

II. That the places objected, respect no more then the scandall, and offence of our brethren; and therefore where no such offence is taken, no such diff••rence of meat should be made.

III. That we abstaine from fl••sh when we fast, for three reasons, viz

First, to refrai••e, and bridle,* 1.9 and subdue our gluttonous appetite.

Secondly, because wee would not offend our brethren.

Thirdly, lest those who are weake, should communicate with Idols.

III. [Object.] They object againe the example of Da∣niel, and Iohn Baptist, who made a distinction of meats in their practis••.

They did not onely abstaine from flesh, [Answ.] when they fasted; but Daniel abst••ined also from all delightfull, and pleasant bread.

IV. Flesh, [Object.] and those things which come of flesh, doe more delight our appetite, & doe more inflame the lust of concupiscence: and therefore are to be avoided, and forborne when wee fast.

First, if the Papists did only prohibite (when [Answ. 1] they fast) those things which please our appe∣tites, and kindle the fire of lust, then wee would never blame them, nor contend with th m.

Secondly, why doe they not forbid wine, [Answ. 2] which doth more inflame lust, and which of old they did principally shun, when they f••sted? Hence the Nazarites were forbidden wine, but not flesh: But this they will not abstaine from, but rather stand to justifie it: Vinum ••ecesse cum piscibus, wine is necessarily to be drunke, when we eate fish, said Hallensis, Chem. part. 4. p. 11. b. [Answ. 3]

Thirdly, they eate those things when they fast, which doe more kindle lust, and are mo e delectable to the carnall, and naturall appetite, as curious, and daintie fish; and conserves, and preserves, an•• junkets, and all manner of ban∣quetting stuffes, and Anchoves, and Caveare, and Iringus: And thus we see, that by the Fathers and Ancients, fl••sh was not forbidden alwayes, when they fasted.

Secondly, only flesh was not forbidden, when they fasted: but the Fathers equally abstained from all things, which might hinder their hu∣miliation: And wee may see a double pla ne

difference betweene them, and the Papists.

I. Wine was of old forborne; yea, forbid∣den when they fasted. Abstines a vino, non ab inju∣ria. Basil. Abstines a vino, sed mulsa bibis, vinum spe∣cie imitantia, suavitate vincentia. August. de mor. eccles. 2.13. I need not enlarge this, because the Papists acknowledge it; to wit, both Bellarmine, and Azerius the Iesuite, part. 1. 7. 10. But yet now they use it. (Vide Chem. p 4. pag. 117. 6. & Bellar. de bon. op. 2.5. §. ad illum.) And therefore it cannot be denied, but that herein the Papists differ from the Fathers.

II. The Fathers, and Ancients in their Fasts, abstained from all dainties; but of this wee spake before, Matth. ••. Now the Papists have both daintie, sumptuous, and gluttonous Fasts; for they have (except flesh) whatsoever delicates can be got (and therefore no wonder, if the Child said, Mother when shall wee fast againe:) As though flesh would defile them, but nothing else; whereas our Saviour saith here expresly, not that which enters into the mouth defiles the man; from whence for a conclusion I draw this Argument.

If a man sinne by eating, hee is polluted also by eating; and if a man be not polluted by eat∣ing, then neither doth hee sinne by eating.

But a man is not polluted by eating; for that which goeth into the mouth, defileth not the man: Therefore a man doth not sinne by eat∣ing; and consequently, they sinne, that put ho∣linesse in meats, and prohibite flesh as unholy.

[Vers. 13] VERS. 13. But hee answered, and said: Every plant, which my heavenly Father hath not planted, shall be rooted out.

[Argu∣ment.] Iohn Fortune Martyr alleaged this place of Scripture against Popish Ceremonies: All things, (saith our Saviour) which my heavenly Father hath not planted, shall be plucked up by the roots; But Po∣pish Ceremonies are things not planted by God. Therefore they shall be rooted up.

[Object.] If it be objected, that they are good and god∣ly, and necessary to be used.

[Answ.] I answer, Saint Paul thought not so, when he called them weake, and beggerly; and said, that they were bewitched, who sought to be in bon∣dage unto them. Fox, fol. 1918. col. 2.

[Quest. 1] Why doth our Saviour here call God, heavenly Father?

[Answ.] That all the children of God might be care∣full on earth, to prepare themselves for heaven, where their Father dwels.

[Quest. 2] How must wee prepare our selves?

[Answ. 1] First, in generall wee must prepare our selves, by a holy, and heavenly life.

[Answ. 2] Secondly, more particularly, wee must pre∣pare our selves for heaven, by walking, and fra∣ming our lives on earth, according to these en∣suing rules, viz.

* 1.10First, let us frequently meditate, and rumi∣nate upon this; what if the Lord should call us hence by death, before wee be regenerate? what [Rule 1] will become of us, if wee be taken away, before wee bee engrafted into Christ; wee know that wee cannot be saved by any, but by Christ, Act. 4.12. And therefore we should be carefull to exa∣mine our selves, whether wee be in Christ, or not (2 Cor. 13.5.) because no other thing will availe us unto salvation.

Secondly, let the glory of God be our maine [Rule 2] end, and chiefe scope, in all our actions, 1 Cor. 10.31. And let us be carefull of this, so long as we live.

Thirdly, let us be carefull of the salvation of [Rule 3] our soules, and next unto Gods Glory regard that, preferring it before all other things. Philip. 2.12. and 2 Peter 1.10.

Fourthly, let us labour to mortifie, kill, and [Rule 4] subdue all our corruptions and lusts. Rom. 6.2. & 1 Peter 2.11. That is; both

I. All our vitious lusts, and affections; as anger, concupiscence, pride, drunkennesse, prophannesse and the like. And also,

II. All our vain lusts, and affections, as riches, honour, pleasure, and all vaine joy and de∣light.

Fifthly, let us spend our lives in spirituall [Rule 5] things; that is,

I. In the workes of the Lords day; that is

First, in a Reverend, and carefull hearing of the word, upon the Lords day.

Secondly, in a repetition of those things with our families which we heare.

Thirdly in a private examination of our selves, and our own consciences, by that which we have heard.

Fourthly, in a faithfull and fervent praying unto God both privately with our families, and secretly with our selves, and publiquely with the congregation.

Fiftly, in singing of Psalmes of praise, and thanksgiving unto God. Now these duties are re∣quired of us upon the Lords day.

II. We must study how wee may so direct and lead our lives, that God may bee pleased with us. Psalm 119.9. And

III. We must sometimes fast, for the better con∣firming, and establishing of us in these, and all other good duties.

Sixthly, let us watch in these; lest either ne∣gligence, [Rule 6] or occasions should hinder us from the practise and performance thereof.

Seventhly, let us remember continually, what [Rule 7] a shame it will be for us, not to grow up, and en∣crease daily unto perfection: yea if we be Dwarfs how miserable we are, because if fruits doe not grow & ripen the tree withers: The remembrance hereof will make us to strive unto perfection, and to be Holy, as our heavenly Father is holy.

VERS. 14. Let them alone:* 1.11 they be blind leaders of the blind. And if the blind leads the blind, both shall fall into the Ditch.

In this verse our Saviour shewes the misery of blind Teachers, and of those also who are led by blind Teachers.

First, our Saviour here speakes of the Scribes

and Pharisees who were offended with him, verse 12. And saith of them in this verse. That they be blind leaders of the blind. And if the blind lead the blind both shall fall into the ditch. In foveam peccati & inferni: Into the ditch of sinne and Hell: saith Hugo Car∣dinalis on the place. Cum Pastor per abrupta graditur, necesse est ut grex in praecipitium ducatur. When the S••epherd goes by craggie clifts, the flocke must needs fall Headlong, and break their necks; saith Gregory. Duces, praeceptores foveá, infernus. The guids are the Teachers, and the ditch is hell, saith Fa∣ber Stapulensis on this place.

[Observ.] Secondly, our Saviour in this place doth plain∣ly point out this proposition unto us; namely, That it is a miserable thing for men to have blind guids unto Christ. Reade for the proof hereof these places, Romans 1.28. Corinth. 12.2. Ephes. 4.14. and 2 Thessal 2.11. and 2 Timoth. 3.13.

[Quest. 1] Why are they miserable who have blind guides?

[Answ. 1] First, because we cannot walk without a guid How can I (said the Eunuch) understand without a Teacher? Acts 8.

[Answ. 2] Secondly, because if we be led by a blind guid we are then misled, and seduced, and consequent∣ly miserable and wretched. 2 Peter 2.2. And hence the Lord threatens to make drunke their guids, if they will not obey, Ierem. 51.57. and to send them seeing Seers if they will but repent, and obey, Ierem. 3.13.14.

[Quest. 2] Who are miserable by reason of their guids?

[Answ. 1] First, he is miserable who is led by his owne naturall affections, and perturbations, and not by reason, or Religion, that is, is transported by ha∣tred, selfe-love, pride, vaine glory, and opinion of wisedome, and knowledge, drunkennesse, glutto∣ny, and the like.

[Answ. 2] Secondly, he is miserable who is ignorant of the grounds of Religion, and is not enlightned from above, but led by nature, reason, judgment, opinion, and the like blind guids.

[Answ. 3] Thirdly, that common wealth is miserable, who either.

I. Is without a head or guid, or King. Or

II. Which hath blind, and ignorant Magi∣strates and Governours.

[Answ. 4] Fourthly, that Church is miserable; which either,

I. Hath blind guids, and ignorant Teachers. Or which hath wicked Teachers; that is, with∣out the light of a pure life, though not without the light of sound Doctrine and knowledge. Here observe three things. viz.

First, that ordinarily, a Teacher, who is sound in judgment, and profound in knowlege, doth more harme by a wicked example, then good by all his preaching: because we live now more by examples then precepts. And therefore in re∣gard of this scandall, and stumbling stone which wicked Teachers put before the face and feet of their flockes. I say they are miserable who have such wicked guids, although they be sound, and seeing Pastours (in regard of their knowledge)

Secondly, I conceive those people are equally and alike miserable, who have no guid at all, and those who have blind & ignorant Teachers; that are not able to lead the flocke of Christ in the waies of God, their own lips not preserving knowledge, Malach. 2.7.

Thirdly, it is better for a people to have a Pa∣stour who is endued with the light of knowledge (though not with the light of a pure and imma∣culate life) then one who is ignorant and unable to teach, although his life be not so scandalous, as the life of the other.

VERS. 17. Do not yee yet understand, [Verse 17] that whatsoe∣ver entreth into the mouth, goeth into the belly, and •• cast into the Draught.

The Scriptures every where ref••ll the errour [Argu. 1] and false opinion of those, who thinke men to be made more holy by an abstinence from some sorts of meats, and more unholy by an indifferent use of some certain meats: yea our Saviour him∣self taxeth the Pharisees, verse 11. for this errour, and verse 12. admonisheth his Apostles, lest they also should fall into the same. Not that (saith he) which goeth into the mouth, defileth the man, but that which commeth out of the mouth defileth the man. Now the Pharisees being offended with this speech, our Saviour confirmes it by the very condition and corruptible nature of all meat, in this verse Doe not ye (saith he) yet understand, that whatsoever entreth into the mouth, goeth into the belly, and is cast out into the draught. As if he would say, it is a foolish thing to seek holinesse, or righteousnesse, in such Terrene, corruptible and frail things, as are meat and drink: or to think a man to be contaminated and defiled by the moderate use of any sort of meat or drink: For all these things are neither good nor evill in themselues, but are made evill by the mind or abuse, of him that misuseth or useth them not aright.

We produce this place as against the Popish [Argu. 2] distinction of meats (in the former words) so also against their Transubstantiation, and corpo∣rall presence, and we argue thus.

If the body of Christ were carnally eaten, then it should goe into the belly, and from the•• ••e in∣to the Draught: but this is absurd; therefore also the other. If the Reader desire to see how this Argument is canvased to and fro; and how it is answered by Bellarmine, and his answers an∣swered, let him Reade Chamier tom. 4. de euchar lib. 11. Cap. 16. fol. 686. 687. I onely adde a word or two.

First, Bellarmine hereto answers, that Christ [Answ. 1] speaketh only of such meat, as is received to nourish the body.

First, to this we answer, that the truth of this [Replie 1] speech of our Saviours doth not depend upon the intention of him that receives meat, but upon the very nature of the thing: that is, whether men eat for pleasure, or wantonnesse, or a greedy sa∣tisfying of their appetites, or for the nourishing of their bodies it matters not; for what end so∣ever a man hath in eating, yet this is true, that what is eaten, or which entreth into the mouth, that goeth into the belly and is cast out into the Draught.

Secondly, we answer, that Bellarmine himselfe [Replie 2]

in his answer doth grant, that all those things w^ch nourish the body, goe into the belly, and are cast out into the draught. Now we assume, but that which is received with the corporall mouth in the Eucharist, doth nourish the body: And ther∣fore by his own confession, that which wee eate with the mouth of the body goeth into the belly and is cast out into the draught. Our Assumpti∣on is proved by that Analogy which this Sacra∣ment hath with our Spirituall nourishment; yea from the Schoolmen themselves, who maintaine, that those things (which they call Species Sacra∣ment••las) which remaine in the Sacrament after Consecration, Reficere nutrire & virtutem vini, tan∣ta quantitate posse sumi, ut hominem naturaliter inebri∣aret. Alex. Al. ••. 4. q. 10. m 7. a. 2. Bonavent. & alij in 4. d. 12.

[Answ. 2] Secondly, Bellarmine answers, that after the Re∣surrection Christ did verily eat, and yet that was not cast into the Draught which he did eat.

[Replie. 1] First, hereunto we answer, that Christ did not so eat or drinke that he might be nourished ther∣by, or out of any necessity of meat or drink, but only for the cause of familiar conversation, or for the proofe of his Resurrection.

[Replie. 2] Secondly, this example is unfitly alleaged, be∣cause Christ speaketh here of mortall men, that eate; but he then was immortall, and therefore the reason, or instance, is not alike.

[Answ. 3] Thirdly, Bellarmine answers that Christ speak∣eth here of mortall and corruptible meat, not of immortall and incorruptible, such as his body is. Bellarm. de euchar lib. 1. Cap. 14. resp. ad Arg. 2.

[Replie 1] First, the words of our Saviour are generall: Whatsoever entreth in at the mouth; and therefore nothing that goeth that way can be excepted.

[Replie 2] Secondly, the way for immortall and incor∣ruptible food is not to goe in by the mouth, into the belly; for that which is corruptible, is not capable of that which is incorruptible and im∣mortall, as S. Peter sheweth: you are borne a new not of mortall Seed but immortall; even the word of God. 1 Peter 1.23. Then it followeth verse 24. All flesh is grasse &c. but the word of the Lord endureth for ever. Flesh which is grasse and corruptible is not ca∣pable of the immortall Seed of the word, no more is it of the immortall food of Christs body, for they may as well say, that mortall food may goe into the soule, as immortall into the belly.

[Replie 3] Thirdly, the same thing that is cast into the Draught, first commeth in by the mouth: Now we demand of them, what it is that goeth out into the Draught? Not the accidents of bread (that were absurd) nor yet Christs body, (for it were im••ous once to think it,) Therefore the substance of Bread goeth forth and came in by the mouth before.

[Vers. 19] Vers. 19. For out of the heart proceeds evill thoughts, murthers, adulteries, &c.

[Quest.] How many sorts of thoughts are there?

[Answ.] Two nam••ly,

First, evill; as Genes. 6.5. and 8.21. and Esa. 597. Psalm 94 11. Rom. 1.21. and 1 Corinth. 3.20 Now in these evill thoughts we may observe these things, viz.

I. That both they and good thoughts are known unto God. Deuter 31.21. and 1 Sam. 16.7. and 1 Chron. 28.9. Iob. 42.2. Psalm. 7.9. and 94.11. and 139.2. and Ierem. 11.20. and 17.10. and 20.12. Ezech. 11.5. Esa. 29.15. Matth 9.4. and 12.25. Luke 5.22. and 6.8. and 9.47. and 11.17. and 1 Corinth. 3.20. and Hebr. 4.12. And

II. That evill thoughts are odious unto God, and condemned by him. Proverb. 6.18. and 12.5. and 15.26. and 24.9. Esa. 32.7. and 65.2. And

III. That evill thoughts pollute and defile. Ierem. 4.14. Matth. 15.19. Iam. 2.4. Psalm. 56.5. And

IV. That evill thoughts, and the wicked devi∣ces of the heart shall bee frustrated, and disap∣pointed. Iob. 5.12. Psalm 5.10. and 33.10. and 76.10. Prov. 12.2. and 19.21. and 15.22. Ezech. 20.32. and 38.10. And

V. That evill thoughts by wicked men are sometimes magnified, and obeyed. Ierem. 18.12. And.

VI. That evill thoughts are sinnes, Proverb. 24 9. Acts 8 22. And

VII. That evill thoughts shall be punished, Pro∣verb 12.2. Eccles. 10 20. Esa. 66.18. Ierem. 4.4. 18. and 6.19. Mich. 7.13. Acts 8.22. And

VIII. That evill thoughts are therefore to be washed of, Ierem. 4.14. and left, Esa. 55.7 and Iere. 23.22 and 25.5. Esa. 1.16.

Secondly, there are good thoughts; wherein we may observe these three things; namely,

I. That good thoughts are praised, and com∣mended by God, Prov. 12.5. and 21.5. And

II. That good thoughts are directed by God. Prov. 16.3. And.

III. That good Thoughts come from God. 2 Corinth. 3.5.

VERS. 22.23.24.25.26.27.28. [Verse 22-28.] And behold a woman of Canaan came out of the same coasts and cryed unto him, saying, Have mercy on me O Lord, thou Sonne of David, my Daughter is greevously vexed with a De∣vill. But he answered her not a word. And his Disciples came, and besought him saying, Send her away, for shee cryeth after us. But h••e answered and said, I am not sent but unto the lost Sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. But hee answered, and said, It is not meet to take the Childrens bread, and to cast it to Dogs. And shee said truth Lord, yet the Dogs eat of the crummes, which fall from their Ma∣sters Table. Then Iesus answered, and said unto her, O Woman, great is thy faith: be it unto thee, even as thou wilt. And her Daughter was made whole from that very houre.

§. 1. And cryed unto him; Have mercy on mee O Lord: my Daughter is greevously vexed of a Devill. [Sect. 1]

In this Canaanitish woman, who came unto Christ in the behalfe of her Daughter, wee may observe these things, namely,

First, she cryeth unto him: Now crying is a signe of sorrow, and griefe.

Secondly, she cryeth, Miserere mei. Have mercy

on mee: shee doth not say, Have mercy on my daugh∣ter, but on mee: as if shee would say, it is I which am tormented, and depressed with this evill.

Thirdly, she cry••th, Lord helpe mee, verse 25. She doth not say, Lord helpe my Daughter; but me, thereby shewing the true nature of true love, which is to make our brothers misery ours.

Fourthly, that shee may gaine good will the better of Christ, shee calleth him Lord.

Fifthly, she insinuates her tribulation, & misery, when she saith, My Daughter is sore vexed of a Devill.

[Quest.] Wee never reade that Sathan did more rage amongst men, or was more cruel unto them, then in Christs time upon earth. Now what was the reason thereof?

[Answ. 1] First, because the Devill did then principally endeavour to establish his kingdome against Christ; hee knew that Christ came to destroy the workes of the Devill; and therefore hee la∣boured the more earnestly to withstand him, and to keepe his subjects obedient unto him

[Answ. 2] Secondly, the Lord permitted Sathan now to rage more, then formerly, that so the glory of Christ might be made the more illustrious, and apparent, by conquering, and casting him out.

[Sect. 2] §. 2. I was not sent, but to the lost sheepe, of the house of Israel.

[Quest. 1] To whom was Christ sent?

[Answ.] To sheepe; from whence wee learne.

[Observ. 1] That the godly are like sheepe, Iohn 10. Or those who desire to approve themselves, to be∣long unto God, must labour to be like sheepe?

[Quest. 2] Why must the children of God strive to be like sheepe?

[Answ. 1] First, because the Lord will admit no dogs, or swine, or vultures, or the like, into his fold: but only sheepe: And therefore if wee desire to be∣long unto God, wee must bee sheepe.

[Answ. 2] Secondly, because when wee are like sheepe, then wee are like unto our Lord Christ, and never till then. Hee was called a Lambe without spot, Iohn 1. Yea, Hee was as a Sheepe before the Shearer, Esay 53.

[Quest. 3] What analogie, or resemblance is there, be∣tweene the faithfull, and sheepe?

[Answ. 1] First, a sheepe is a simple creature: so wee na∣turally are foolish, and easily deceived.

[Answ. 2] Secondly, a sheepe naturally strayes, and wan∣ders; and is very earnest, and desirous to breake through, and passe over the hedge, which should keepe her at home: So wee naturally are prone, and ready to wander, and stray from the Lord, and his wayes.

[Answ. 3] Thirdly, as sheepe are prone to stray abroad, so they are easily reduced, and brought backe by the shepherd: Thus as wee are ready to goe astray from the Lord, so we ought to be willing∣ly, and easily reduced, and brought home againe unto him.

[Answ. 4] Fourthly, sheepe conceive according to the rods they see; and if they be spotted, then they bring forth spotted Lambes: So we naturally are prone to be like the places, and persons among whom wee live: like Ioseph, who learned among the Egyptians to sweare by the life of Pharaoh. And therefore, because we are prone to be stained by those amongst whom we converse, wee must be so much the more carefull of our selves, and watchfull over our wayes.

Fifthly, sheepe easily follow the Wether, their [Answ. 5] Leader: so wee should follow our Leaders, and Guids, as they follow Christ.

Sixthly, sheepe heare the voice of the Shep∣herd, [Answ. 6] Iohn 10. So wee should be ready to heare Christ, speaking unto us in his word, and follow him, in obeying those things which in his word he teacheth unto us.

Seventhly, sheepe are simple, and not crafty: [Answ. 7] so wee should be without guile, Iohn 1.41.

Eighthly, sheepe are innocent; that is, they [Answ. 8] harme none, and if they be harmed, and inju∣red, they beare it patiently, not repaying evill with evill, or revenging themselves. So we should be without gall and bitternesse, injuring none, nor avenging our selves upon those, which injure us, but patiently bearing, and brooking all inju∣ries, and wrongs.

Ninthly, the Lambes which were offered up in [Answ. 9] sacrifice, must be immaculate, and without spot: otherwise the sacrifice was not accepted: So if wee desire to be acceptable unto the Lord, wee must labour to be pure, and holy, from all pol∣lutions, both of the flesh, and spirit, 2 Cor. 7.1.

To what sheepe was Christ sent? [Quest. 4]

To lost sheepe. Ovibus perditis. Here observe, [Answ.] that there is a double perdition, or losse.

First, Eternall. And thus Iudas is called, The sonne of perdition; because hee perished everla∣stingly.

Secondly, Temporall; and thus Christ ga∣thers those which were lost.

Wee see here then, that Christ was sent to lost sheepe; that is, to such as confesse themselves to be miserable, sicke, and wanderers, from the wayes of God: Whence wee learne,

That wee ought to acknowledge our selves to [Observ. 2] be lost sheepe, untill wee are received, and redu∣ced by Christ. For,

First, the Physician was sent to none, but to the sicke: Christ was sent only To lost sheepe

Secondly, there is no need of a Physician, ex∣cept a man want health.

Thirdly, there is no seeking unto the Physi∣cian, nor hope in him, except men be sensible of their sicknesses, and sores. And therefore,

• I. Mad men. And Are incurable: Where∣fore wee must first labour to be sensible of our sins, sicknesses, and miseries; and then hasten unto Christ.
• II. Dead mem∣bers Are incurable: Where∣fore wee must first labour to be sensible of our sins, sicknesses, and miseries; and then hasten unto Christ.

To what lost sheepe was Christ sent? [Quest. 5]

To the lost sheepe of the house of Israel. [Answ.] Whence we learne,

That the Church of God is a House; God se∣parates [Observ. 3] the faithfull in Christ, unto Christ; and as a loafe of bread consists of many graines, and a house of stones, wood, glasse, and the like; so wee being many, are but one bread, and one bo∣dy; and subject to one Head, and Lord, and Ma∣ster, Iesus Christ.

What is here required of us?

First, wee must hunger, and thirst, desire and [Quest. 6] endeavour, to be admitted into this house: wee [Answ. 1] must not hold it sufficient, that wee are in the ex∣ternall, and visible Church, but wee must labour principally, that wee may be of the internall, and invisible, Psalme 27.4. and 84.4.

[Answ. 2] Secondly, being admitted into the house, wee must labour then to beare our selves, as becomes the domesticks, and houshold servants of the Lord: that is, I. We must be subject, and obe∣dient unto the Lord in all things, serving him, both in soules, bodies, and spirits, 1 Cor. 6.19.20. II. In a great house, there are divers offices, and officers, but yet but one Law: so in the Church of Christ, there are divers degrees, and men of all callings; but yet but one truth, (which all must hold) and one Law, which all must be regulated by. III. Fellow-Servants a••e separated from others, but united amongst them∣selves: So the children of God are separated from the world, but united together amongst themselves, in and with their Head Christ, Ephes. 4.4. and 5.25, 29. &c. Titus 2.14. IV. Fellow servants must mutually helpe one another: so we must beare one anothers burdens, and performe all offices of love unto each other.

[Answ. 3] Thirdly, we must labour to approve ourselves to be vessels of honour, not of dishonour: for in a great house are both, 2 Tim. 2.19. That is, wee must labour to be pure, and undefiled, and bring forth much pure, and holy fruit.

[Answ. 4] Fourthly, we must then expect provision: for as a Master takes care to provide for all his ser∣vants, so doth the Lord for all his.

[Sect. 3] §. 3. It is not good to take the childrens bread, and give it to dogs.

In these words our Saviour teacheth this point of doctrine unto us:

[Observ.] That holy things are not rashly to be commu∣nicated unto any, Matth. 7.6. and 2 Timoth. 2.2. and Matth. 10.11.

[Quest. 1] Why may not holy things indifferently, and indefinitely be administred unto any?

[Answ. 1] First, from Matth. 7.6. [Give not holy things to dogs, nor cast your pearles before swine, lest trampling them under their feet,* 1.12 they turne againe, and rent you] wee may gather these five reasons; namely,

I. Because they are holy things.

II. Because they are Pearles.

III. Because they are your pearles; that is, the Iewels which are proper unto the faithfull.

IV. Because he that doth it, will but lose his labour; for dogs and swine will trample pearles under their feet. And,

V. Because it is perillous, and full of danger to him that doth it; for they will turne upon you, and rent you.

[Answ. 2] Secondly, holy things must not bee given to those,* 1.13 who are unworthy of them, or wicked; because, I. They being impure, and polluted, contaminate, and defile all things: for a pure thing became impure (under the Law) by the very touch of a man polluted. II. Because it cannot be expected, or hoped, but that the ho∣liest things being given to those, who are wic∣ked, will be abused by them, and unworthily handled.

Thirdly, holy things must not indifferently, [Answ. 3] and indefinitely be given to all; because I.* 1.14 Some hunger after them, but others despise them: and therefore some choise should be made in the di∣stributing of them. Yea, II. It would make o∣thers to sleight, and despise holy things, if they saw them given to dogs, and hogs, and all sorts of wicked men.

Fourthly, Ministers are dispensers, distribu∣ters, [Answ. 4] and stewards of the mysteries of God,* 1.15 (1 Cor. 4.1.) ordained by the Lord to give meat in due season to his servants, (Matth. 24.45.) And therefore they must not take the childrens bread, and give it to dogs, or the servants money, and give it to loyterers, or rebels.

What holy things are not indefinitely, and [Quest. 2] without difference to be communicated?

First, the word; for wee see that the Lord [Answ. 1] warnes the Apostles to goe to Macedonia, but not unto Bithynia, Act. 16. Against this it will be objected,

Christ commands his Apostles to preach upon the house tops (Matth. 10.27. [Object.] ) what hee spake unto them: Therefore the word is indifferent∣ly to be preached unto all.

First, wee distinguish here, betwixt the preach∣ing [Answ. 1] I. Of anger, and judgement; which may be proclaimed, and published to the wicked. And II. Of Mercy; which is preached, either

I. Exhortatoriè, by way of exhortation; and thus mercy is to be preached, Conditionalitèr, upon condition, that men will doe as they are exhorted. And thus Mercy, I. Is, and may bee preached in the beginning to all indifferently. But II. After grace is once offered in the word, and despised, it is not then to be preached to the contemners, as followes more plainely in the last distinction,o 1.16.

II. Mercy is preached Consolatoriè, by way of consolation; and thus it is preached Absolutè, positively, to the obedient, and belee∣vers.

Secondly, wee distinguish betwixt All, and [Answ. 2] Some: that is, betwixt the whole multitude, and some of them; for often the generality of men seeme bad, and yet there are many good amongst them, although (like those seven thousand) they cannot be discerned. Now the word must ra∣ther be preached to many wicked, then kept backe from a few righteous, who love it, prize it, and desire to be obedient unto it.

Thirdly, wee distinguish betweene those, who [Answ. 3] are, I. Openly wicked, and malicious contem∣ners of the word: as Act 18.6. and 19.9. and 13.51. and 2 Tim. 4.14. And II. Those who are doubtfull: for they which for the present are enemies, may be in Gods election of grace, Rom. 11.6. Esay 11.6. Ephes 2.12.13. and 2 Tim. 2.25. Now although the word be to bee taken away from the former, yet not from these.

Secondly, the profession of the word is not [Answ. 2] to be communicated unto all; that is, wee are not to make a publike profession of our faith, and religion, in all places, or before all sorts of

persons. It is not necessary, that men should ac∣cuse themselves; and consequently, not required to lay our selves open to those, who persecute the truth, either by fire, sword, or derision. Here I lay downe these particulars, viz. I. That if we be called thereunto, wee must confesse Christ, and his truth, and that even unto death: for wee must rather dye, then deny either our God, or religion.

II. Wee must not so hide, or conceale our selves in the times, and places of danger, that we seeme unto others, either to deny, or to be asha∣med to confesse Christ, or his truth; as Nicode∣mus at first did, Iohn 3. For our lives must bee as pure, and our love unto religion as sincere, and our hatred to all manner of supersticion, and iniquitie as great, in the times and places of per∣secution, as of peace.

III. This only is lawfull for us, to remove our selves from the company, and society of those who are wicked in themselves, or malici∣ously, and despightfully bent against us.

[Answ. 3] Thirdly, reproofe is not indefinitely to be gi∣ven unto all, Titus 3.10. Here observe,

I. That charity beleeves all things, and hopes all things, (1 Cor. 13.) and therefore often (through hope) admonisheth those, who are no better then dogs, and swine.

II. That charity (at the least) makes a Chri∣stian doe for the wicked; as Samuel did for Saul; that is, although he came not at him (1 Sam. 15.35.) yet hee ceased not to pray, and mourne for him, 1 Sam. 16.1. So the children of God, some∣times forbeare to reprove those who are wicked, and remove themselves from their society, and acquaintance, but never cease to pray, and mourn in secret for them.

III. Observe how miserable, men make them∣selves by the contempt, and disobedience of the word of God: for the Lord will not suffer such to be reproved; and without reproofe, they must needs run on head-long unto destruction.

[Answ. 4] Fourthly, all without difference are not to bee admitted to the Lords Supper: I passe this by here, because it is proved, and handled sufficient∣ly afterwards, Matth. 26.26.

[Answ. 5] Fifthly, Musculus observes a great abuse in con∣ferring of holy orders; sometimes upon igno∣rant men, and sometimes upon wicked. But I enlarge not this.

[Sect. 4] §. 4. Then Iesus answered, and said unto her.

Wee see here this poore woman to stand in need of mercy, to desire mercy, to cry for mercy: yea, to follow Christ, the fountaine of mercy, and yet seemes a great while to be sleighted by Christ, and neglected, but at length hee heares her: To teach us.

[Observ.] That Christ oftens defers a long time to hear his servants, and to helpe them, and to grant their requests: Ioseph was afflicted, hated of his brethren, and sold, falsely accused, and laid in prison, as though God had forgotten him David all his life time (in a manner) was under one affliction, or other; and Israel was forty yeares in the desart. Thus the Lord seemes often not to regard his children, nor to take notice of their wants.

When doth the Lord seeme not to regard his servants?

First, when they pray; for the children of [Quest. 1] God often call upon him, when hee answereth [Answ. 1] them not, Psalme 22.2, 3. And that either,

I. In temporall affliction; for sometimes the godly are oppressed, and the ungodly insult over them; yea, although in their misery they call upon the Lord, yet hee holds his peace, Psalme 69.17. Or,

II. When they pray for spirituall grace, or strength, 2 Cor. 12.8.

Why doth the Lord so often refuse to answer the prayers of his children?

First, because they aske a stone instead of bread; and pray for those things, which may be hurtfull unto them.

Secondly, because some sinne, or corruption hinders the Lord, from performing that which hee hath promised.

Thirdly, because our wants, and afflictions may make more for Gods glory, and the confu∣sion of Sathan; and thus Iob was afflicted a while.

Fourthly, because God hath appointed times for the conferring of all his graces, and favours. And therefore if wee begge any thing at Gods hands, and receive it not, then let us thinke, that either, I. God seeth it not to be commodious, and profitable for us. Or, II. That our sinnes hinder good things from us. Or, III. That our present estate makes more for Gods glory, then another condition of life would doe. Or, IV. That the Lords appointed time, is not yet come. And therefore in this case wee must bee subject, and patient, and awaite the Lords lei∣sure, with perseverance in prayer.

Secondly, the Lord often seemes not to re∣gard [Answ. 2] his servants, when they seeke for Christ. Reade Psalme 104.229. Cantic. 3.1. and 2 Co∣rinth. 3.18.

Why doth God seeme herein, not to regard [Quest. 2] his servants?

First, because they are not as yet purged from [Answ. 1] the pollution of sinne, but are captivated, and contaminated by the reliques of rebellious lusts, Or,

Secondly, because they are not as yet truely [Answ. 2] humbled, but selfe-conceited, as the two sonnes of Zebedee were. Or,

Thirdly, because they are not as yet weaned [Answ. 3] from the world, nor the world crucified unto them. The Apostles wee see forsooke all for Christs sake, and yet they strive, who shall be the greatest: so hard a matter is it for us to be wea∣ned from the world. Or,

Fourthly, because they seeke not Christ fer∣vently, [Answ. 4] but coldly, in their be is, as the Church did, Cantic 3.1. Or,

Fifthly, perhaps because they have omitted, [Answ. 5] or lost, or let slip some occasion, or meanes which hath beene offered unto them; as the Church did, Cantic 5.2. &c. Or at least:

Sixthly, because the Lord would have them, [Answ. 5] (being at first but probationers) to be exercised, that so grace may take the deeper impression in their hearts: for that which is with much la∣bour

and difficulty acquired is the most charily kept, and more highly prized. And therefore if any have begun to set their faces towards Sion, and to seek the Lord and after some long search have not found him, Let them then confesse that the reason is either,

I. Because some sinne yet gets the upper hand over them. Or

II. Because they are yet proud, and selfe-con∣ceited. Or

III. Because they are not yet weaned from the world. Or

IV. Because they seek not Christ fervently and industriously. Or

V. Because they have not been so carefull as they ought to nourish, and obey the motions of of the Spirit, and to lay hold upon the offers of mercy, and to use those means which God hath prescribed in his word. Or else

VI. Because God would inure them to labour at the first, that so by exercise they may grow the stronger. Wherefore if we desire to find Christ, and to bring him home to our souls, let us labour to remove these impediments, and learn,

First, to subdue, and bring under all our cor∣ruptions, and take heed, that we be not subdu∣ed, or brought under by any. And

Secondly, to be humble, and poore in Spirit, and low in our own eyes. And

Thirdly, to use the world as though we used it not, and not to love it, or set our hearts upon it. And

Fourthly, to seek Christ with all our hearts, and with all our soules. And

Fifthly, To be carefull to attend to the moti∣ons of the Spirit, and the calls of the word. And.

Sixthly, to be constant, and couragious in the use of all Holy meanes, untill the Lord have fully revealed himselfe unto us: for although hee come not within a little time, yet he will cer∣tainly come at the last. And therefore

I. Be not discouraged, neither faint.

II. Pray unto him to reveale himselfe, and to be found by us, Psal. 31.16. and 80.3, 7, 19. and 119.135.

III. Doe not delay; or slack this search of Christ. And

IIII. Labour to remove all impediments out of our way: and then hee that shall come, will come and not tarry.

[Sect. 5] §. 5. O VVoman, great is thy Faith.

Many profitable Quaeres will here bee made, namely,

[Quest. 1] Whence had this Woman this great Faith?

[Answ.] St. Marke saith, that she heard of Christ, and so (according to St. Paul, Rom. 10.14) her faith came by her Hearing.

[Quest. 2] How did the Woman approve her Faith to bee great?

[Answ.] By her works, as true faith ought to be confir∣med. Iames 2.

[Quest. 3] What workes were remarkable or observa∣ble in this Woman?

[Answ. 1] First, her comming unto Christ, she flyes not to Witches, or Inchanters, or Idols, or the inter∣cession of the Saints, or the mediation of the A∣postles, but onely unto Christ the Saviour of the world.

Secondly, this woman by her comming unto [Answ. 2] Christ doth shew her love unto her Neighbour: For the Law enjoynes the love of our Neighbour, and the Gospell commends it as a good worke, and this woman doth shew by her petition (Lord be mercifull unto me, and help me,) that she was as sen∣sible of her daughters miseries, as if they had been her own, and besought Christ as earnestly in her behalfe, as she could have done for her self, ob∣serving herein the Apostles lesson, Weep with those that weep, Rom. 12.15.

Thirdly, this Woman prayes unto Christ, [Answ. 3] which is an acceptable worke unto God, when it is performed by his Children: yea she invocates and implores his mercy in whom she only be∣leeves: She doth not call upon; or cry after the Apostles, but onely prayes unto Christ: And yet the Papists do alleadge this place to prove the in∣tercession of the Saints: But

I. We doe not reade that she cryed after the Apostles, but only unto Christ. And

II. The Apostles as yet were living: and we de∣ny not, but the living may pray for the living: though neither for the dead, nor unto them.

III. The Apostles (though not sought unto) sue unto Christ (as it seemes) to help her, because Christ answers, I am not sent but to the lost sheep of Is∣rael, verse 24. but yet they prevail not; and herein the Popish invocation of Saints is like unto this.

But Pareus s. pag. 755 thinkes that the Apo∣stles did not entreat Christ in her behalfe, but disdained her, & desired that Christ would stint her lowd clamour, and cause her to depart, be∣cause with her cryes she troubled them. Dimitte eam vel abige, Drive her away Lord, because she trou∣bles us. And therefore let us not with Papists for∣sake Christ, and flee unto the Saints; but with this faithfull Female, let us

First, pray our selves unto our God & his Christ. And

Secondly, let us continue praying (as she did) untill we be heard. And

Thirdly, let not our basenesse or unworthinesse hinder either us from praying, or our faith in praying, but let it be rather an Argument unto us, that we shall be heard: because the Lord ne∣ver sends such empty away, as are truly sensible of their unworthinesse.

Fourthly, another good worke observable [Answ. 4] in this woman, is Patience; for shee patiently suffered her selfe to be called Dog, and to bee sleighted (as it were) by Christ.

Fifthly, in this woman we see a singular humi∣lity, [Answ. 5] as well as perfect patience: For our Saviour saith, It is not good to take the Childrens bread, and to cast it to Dogs: And what saith this woman un∣to it?

I. She doth not deny that the Jewes are the Children of God; although she might justly have objected, and taxed their great incredulity, and ungratitude, Neither

II. Doth she deny that she is a Dog, but con∣fesseth

it, yea confirmeth it, for these words E∣tiam Domine, yea Lord, do import a confirmation of what he had said. Although she might justly have compared her fidelity and confidence, with the infidelity, and diffidence of the Jews: and from thence have concluded; That shee was more like a Child then they, and they more like Dogs then shee. But she silenceth this, acknowledging that she is every way as vile and unworthy, as Christ saith she is. From whence we may note by the way, that true humility hath in it these two properties: to wit,

First, not to contemne or condemne others, as worse: therfore this woman will not meddle at all (by way of reproof, or fault-finding) with the Jews.

Secondly, to acknowledge our own vilenesse and unworthinesse, although both our faith, love and hope be great, and consequently our worthi∣nesse great in the Estimation of God: Therfore although Christ knowes this womans faith to be great, yet she her selfe confesseth her selfe to bee but a Dog. And thus a singular humility did shew it selfe in her.

[Answ. 6] Sixthly, the most rare work in this woman, was the confession of her faith: for shee giveth Christ a double Title; namely,

I. She calleth him Lord; and thereby acknow∣ledgeth him to be God.

II. She calleth him the Sonne of David; and thereby acknowledgeth him to be man: she saith; O Lord the Sonne of David be mercifull unto me; in which words, she attributes unto Christ, that hee is the promised Messiah, that is, the Saviour of the world, and the Anoynted of the Lord. And thus we see how this Woman approved her faith unto Christ, and how by her example we ought to approve our faith unto God, namely

First, we must come unto Christ in love, lo∣ving him above all things.

Secondly, we must love our Neighbours as our selves.

Thirdly, we must pray only unto Christ for the supply of all our wants, and relief of all our necessities and distresses.

Fourthly, we must be patient in all injuries, and wrongs whatsoever.

Fifthly, we must be humble; that is, neither contemn others, nor be highly conceited of our∣selves; but acknowledge our own vilenesse, and esteem of others better then our selves. And

Sixthly, we must shew our faith, by a full and free confession and Profession of Christ. For all these were in this woman, of whom our Saviour saith, O woman great is thy faith.

[Quest. 4] Why doth not our Saviour commend this wo∣mans humility, patience, and the other rare ver∣tues which were in her, but omitting all, names, onely her faith?

[Answ.] Because faith is the root of all other vertues: therfore Christ only commends that.

[Quest. 5] How many things are required in justifying faith?

[Answ.] Four in all which the womans faith appeares to be great: namely,

• First, Knowledge, now herein the faith of this woman is great: for although she lived amongst the blind Gentiles, who were igno∣rant of the true God; yet she had an exqui∣site knowledge concerning Christ, that hee is the Lord, and the true God: that he is the Son of David, and true man; and that he is mercifull, bountifull, and omnipotent, able to drive away the Devill, and to subdue his power. And all these she knew, as exquisitely as if she had been brought up amongst the people of God, all her dayes: And therfore her knowledge was great.
• Secondly, Assent; now herein also, this womans faith was great; for she lived a∣mong Idolaters, some worshipping Hercu∣les, some Beelzebub, and some others, some o∣ther God or Goddesse: yea, shee lived a∣mongst those, who being in the like misery and misfortune, that shee now was, would repaire to Inchanters, and Exorcismes, or the worship of Idols. Now all these being rejected, and sleighted, she assents unto none, but only unto those Prophesies, and Pro∣phets that teach, that Iesus of Nazareth is the great Prophet of the Lord, who is able to expell, and repell Sathan, and all evils. And therefore her assent was great.
• Thirdly, trust and confidence; now herein likewise her faith was great; for unto this Throne of grace (Christ) shee comes with that boldnesse; that neither by Christs si∣lence, nor a hard answer given to his Disci∣ples, nor that reproachfull name of dog, given to her selfe, she can be kept from him, or caused to surcease her suite, untill shee have obtained mercy, according to her de∣sire, Heb. 4.16. And therefore her confidence was great.
• Fourthly, application: now in this also her faith was as great, as in the other three: for she doth not desire Christ to goe home with her to her house, and to lay his hands upon her Daughter; but firmely beleeves, that if hee doe but speake the word, or as∣sent to her request, that then her Daughter shall certainely be freed from the molesta∣tion of Sathan: yea, she believes that one crum of his grace, is of that vertue, and effi∣cacie, that thereby both shee and her child should bee relieved, and comforted. And therefore her faith was great in Applica∣tion,p 1.17

When is faith great?

To this Dormisecurus, serm. 18. answers; Tunc [Quest. 6] autem est fides magna, quando est operibus conjuncta, [Answ.] cha∣ritati admixta, perseverans & firma: Faith is then great, when it is conjoyned with workes, min∣gled with love, and firme, and constant. For,

First, faith which is without workes, is an idle and dead faith, Iames 2.

Secondly, faith, which is not accompanied with love and charity, is a fruitlesse, and unpro∣fitable faith, 1 Cor. 13.

Thirdly, faith which is not constant, and per∣severant, but temporary onely, is not a great faith, neither is it available unto salvation. And

therefore unto a truely great faith, it is required, that it have with it, both workes and charity; and be constant, and perseverant even unto death.

How, or how many wayes is faith in any one called great?

Foure severall wayes: namely,

• First, when a man understands, and be∣lieves profound things, concerning God; or when he apprehends much more of the nature, and essence of God, then humane na∣ture can teach him: And thus the Centuri∣ons faith was great, Matth. 8.9.
• Secondly, when a man can esteeme all tem∣porall things to be transitory, and contemn them, in regard of those things which hee hopes for, by faith in Christ: And thus the faith of Moses was great, Heb. 11.26.
• Thirdly, when in adversity, affliction, and misery, a man can fully trust in God, without either fainting, or doubting: And thus Iobs faith was great, when hee said, Though the Lord kill me, yet will I put my trust in him, Iob 13, 15.
• Fourthly, when a man doth not desist from doing his dutie, although the Lord an∣swer him not at first. And thus this wo∣mans faith was great, who notwithstanding the great, and divers repulses she had (as fol∣lowes in the next question) continued to follow Christ, and to pray unto him, untill her request was granted,q 1.18.

[Quest. 7] How was the womans faith tempted, tryed, and proved? Or how many severall blasts had shee, whereby her faith was shaken?

[Answ. 1] First, for answer hereunto, observe and marke the whole History. A woman of Canaan, calleth upon our Saviour: Have mercy on me, oh Lord, thou Sonne of David, my Daughter is miserably vexed with a Devill; but hee answered her not one word. It appear∣eth that shee called still, because his Disciples said, send her away, for shee crieth after us▪ then hee an∣swers, That hee was not sent, but to the lost sheepe of the house of Israel: yet notwithstanding this, shee came, and worshipped him, saying, Lord helpe mee: Hee answereth. It is not meet to take the childrens bread, and cast it to whelper: She replied upon him, Truth Lord, but the whelpes eat of the crums, that fall from their Ma∣sters table. Then Iesus said unto her, O woman great is thy faith. She fastned upon Christ with her pray∣ers, as did the woman of Shunem upon Elisha with her hands: Shee caught him by the feet, and said unto him: As the Lord liveth, and as thy soule liveth, I will not leave thee.

[Answ. 2] Secondly, let us now more p••rticularly (for a more full answer to the question) consider, what particular discouragements her poore soule di∣gested.

I. Some thinke that Christ hid himselfe some time from her, and that sh e could not heare, nor learne where hee was; and when she did heare, and come, hee was removed from thence before she came. And yet shee gave not over the Quest, untill at last she had found him out, Scultet. Idea, conc p. 186.

II. Having found out Christ, shee cryes unto him, but is not answered by him: He heares her cryes, hee sees her sorrow; but hee will not vouchsafe to speake unto her; yet shee ceaseth not crying; Christ seemes to sleight her, as though shee were some excommunicate person, and not worthy his answering, but she leaves him not; yea, rather cries so much the more earnest∣ly after him. Now this tryall was, Tentatio silen∣tij, Christ proves, whether her faith could speake for her, when her Saviour would not speake un∣to her. Now the reasons which moved our Savi∣our not to answer, were weighty and profitable: namely,

First, that by his silence and delay, hee might both prove, and exercise her faith, and by the ex∣ercise thereof, make it the more illustrious.

Secondly, that hereby the confidence, and con∣stancie of the woman might be made the more apparent, to those who were with Christ.

Thirdly, that hereby the ingratitude of the Iewes might the better be seene; who having that grace offered in plenty (which shee desires with teares, but one crum of) did sleight and de∣spise it.

Fourthly, Christ would not answer her at first, nor grant her request, at the second asking, that thereby hee might teach us, that hee is not so in∣exorable; but that patience, perseverance, and constancie in prayer will overcome, and prevaile with him. This triall of hers was great, for ha∣ving found out the Physician which shee sought for, shee hoped then that all was well with her, and her Daughter the better halfe cured: Dimidi∣um facti, qui bene caepit, habet; but her expectation is crossed, for hee vvill not ansvver her one vvord. The vvord of the Father vvould not speak to her: the wisedome of the Father would not answer her; the heavenly Physician would not help her: And yet all this doth not amaze her, or cause her to stint her clamour; but she followes, and fastens still upon him by prayer, and at last overcomes.

Fifthly, Christ is silent, that she may not be si∣lent; hee will not answer, that shee may pray the more powerfully; he holds his peace, that shee may cry the louder after him.

Sixthly, some thinke Christ answered her not, that by his silence others might pray with her, and for her: and thus the Apostles seeme to doe,* 1.19 for Christ not answering her; the Disciples come unto him, and intreat him to send her a∣way: that is, (as I conceive) that hee would grant her request, that so shee might be gone; for otherwise, I cannot see what our Saviour an∣swer unto them, points at; I am not sent, but to the lost sheepe of Israel. Pareus, and some o∣thers deny, that the Apostles besought Christ in her behalfe, and say, that they speake (as it were) with indignation against her: Master use thy authority, and cause her to packe hence, and suffer her not thus to molest, and disturbe us by her clamours: But then Christs answer unto them is, Nihil ad Rhombum, having no dependance at all upon their speech: But if wee understand them, to intercede, and mediate unto Christ for her, then his answer is most pertinent, and preg∣nant: For shee cryes for mercy, and helpe: but

Christ answers not; the Apostles then helpe her, beseeching Christ to cure her Daughter, that so she may depart in peace: Now to this request of theirs Christ answers, I am not sent, but to the lost sheepe of the house of Israel: as if hee would say, This woman is no Iew, no Israelite, but a Gentile, and Cana••nite; and therefore what have I to doe, or why should I cure her, seeing I am sent to the Iewes only: Thus I say, it seemes to me, that the Disciples prayed unto Christ in her behalfe, although I doe not thinke (as the Papists say) that shee en∣treated them to doe so; for wee have no one word in all the History to confirme that, but di∣vers to confute it, as was shewed before.

III. Her next discouragement is, that shee is none of Christs sheepe; shee was greatly, and grievously tried, when Christ would not speake; but she is much sorer tried by his speech: And this triall is, Tentatio negationis; for when hee speakes, it is small for her comfort, being (to her seeming) a direct denying, and disclaiming of her; as though hee were not sent to helpe, and shew mercy to such as shee was: yet notwith∣standing this great discouragement, shee fainted not, but thus imboldens her selfe: Thou sayest, oh Lord, that I am none of thy sheepe; and if I be none of thy fold, then am I one of the devils flocke: Truth Lord, I have beene one of Sathans Goats, but now I desire to be made, and to be∣come one of thy sheepe; and in token hereof I adore thee, as the Shepherd of my soule; and therefore good Lord helpe me; for a Shepherd will be ready and willing, to helpe a weake, in∣firme, and stray sheepe.

IV. Another great discouragement was this; she prostrating her selfe before Christ, and pray∣ing unto him, hee objects unto her her vilenesse, and unworthinesse, calling her (as it were in re∣proach) Dog; and this triall was, Tentatio repulsae; as though shee deserved like a Dog to bee beaten out of his presence, and driven away from his face, and not like a sheepe to be cured, helped, and regarded. But yet she holds out, answering thus unto Christ: O Lord thou sayest I am a Dog; truth Lord, so I am, but I desire to be thy Dog; and Masters doe not drive their Dogs out of dore; but although they will not suffer them to feed at their tables upon full dishes, yet they suffer them to feed under the table upon those bones, and scraps, and crums that fall; and this Lord is all that I desire that I may but gather up a crum under thy table.

V. Christ would discourage her by her un∣worthinesse to be fed with the childrens bread: and she confesseth, that shee doth not deserve it: yea, not desire it, one crum of his divine grace being enough for her. Now Christ hearing of this, answers, Oh woman great is thy faith.

[Sect. 2] §. 6. Be it unto thee, even as thou wilt.

In these words is laid downe the efficacie of faith, by which she obtaines what she would have; for after these bitter brunts, and harsh repulses, shee obtained both a cure for her daughters in∣firmity, and a commendation of her owne faith. She wrought a miracle by the force of her pray∣ers, making both the deafe to heare, and the dumbe to speake; shee cried to the eares, and tongue of her Redeemer, Ephata, Bee yee opened, heare, and answer my petition, and fulfill my request: whereupon our Saviour answers, Oh wo∣man great is thy faith, be it unto thee even as thou wilt.

VERS. 29. And Iesus departed from thence, [Verse 29] and came nigh unto the sea of Galilee, and went up into a Mountaine, and sate downe there.

Concerning this word Mountaine, a question or two may be made.

How manifold is the signification of this [Quest. 1] word Mountaine?

Two-fold, for it either betokens, and signifies.

• First, things, which are either,
• I. Literall, and thus Mountaine is often taken for Mount Sion, Psalme 2.6. and 48.2. and 74.2. and 78.68. and 125.1. and 133.3. Or
• II. Mysticall: and thus this word Moun∣taine doth
• First, sometimes signifie the Church of God, or Kingdome of grace; as Esay 25.6, 7. And
• Secondly, sometimes signifies salvation, and the Kingdome of glory. And,
• Thirdly, sometimes signifies safety, and protection, as Gen. 19.17.30▪ Ezek. 7.16. Esay 22.5. and Ierem. 16.16. Or,
• Secondly, persons; which are either,
• I. Divine: and thus Mountaine doth some∣times signifie God, Psalme 121.1. Or,
• II. Humanc: and thus Mountaine doth signifie
• First, sometimes oppressors, as Psalme 76.5. And,
• Secondly, sometimes Persecuters, as Ier. 13.16. and 51.25. And
• Thirdly, sometimes those who are bar∣ren, and destitute of good fruits, as Esay 7.25. and 30.17. and 42.15. and Ierem. 4.24, 26. And,
• Fourthly, sometimes proud men, as Iob 9.5. and 28.9. Psal. 144.5. Esay 2.12.14. and 40.4. And,
• Fifthly, sometimes great, and mighty men, as Iudg. 5.5. and 2 Sam. 22.8. Psam. 18.7. and 46.2, 3. and 72.3. and 80.10. & 87.1. and 148 9. Esay 41.15. and 64.1. &c. Habac. 3.6. And,
• Sixthly, sometimes those who are obsti∣nate, and obdurate, Ezech. 6.2. &c.

How many sorts of Mountaines are there? [Quest. 2]

First, there is the Mountaine of the Lord: as [Answ. 1] Exod. 3.1. and 4 27. and 18.5. and 19.3. and 24.13. Numb. 10.33. and 1 King. 19 9. Psalme 15.1. and 24.3. and 36.7. and 43.3. and 48.1. and Ier. 17.3. and 31.21. And this Mountaine is called

I. Sometimes the holy Mount; as Psalme 2.6. and 3.5. and 15.1. Ezech. 20.40. And,

II. Sometimes the Mountaine of the Lords house, Esay 2.2. Ierem. 26.18.

Secondly, there is the Mount of blessing, or [Answ. 2] the blessed Mount, as Deut. 11.29. and 27.12,

Thirdly, there is the Mount of security, or the secure Mount, Psalme 30.7.

[Answ. 3] Fourthly, there is the Mountaine of Maledi∣ction, [Answ. 4] or the cursed Mount, Deut. 11.29. and 27.13.

[Answ. 5] Fifthly, there is the Mountaine of errour, as Ier. 50 6.

[Answ. 6] Sixthly, there is the Mountaine of water, as Iosh. 3.16.

[Answ. 7] Seventhly, there is a fading, & falling Moun∣taine, Iob 14.18.

[Answ. 8] Eighthly, there are melting Mountaines, Iob 28.9 Psalme 97 5. Esay 34.3. and 64.1.3.

[Answ. 9] Ninthly, there are flaming, and burning Mountaines, Psalme 83 14. and Ierem. 51.25.

[Answ. 10] Tenthly, there are smoaking Mountaines, Psalme 104.32. and 144.5.

[Answ. 11] Eleventhly, there are are skipping, and leaping Mountaines, Psalme 114.4.6.

[Answ. 12] Twelfthly, there are rejoycing, and exulting Mountaines, Psalme 98.8.

[Answ. 13] Thirteenthly, there are Mountaines which praise the Lord, Psalme 148.9. Esay 44.23. and 49.13. Ierem. 31.12.

[Answ. 14] Fourteenthly, there are trembling, and qua∣king Mountaines, Esay 5.25. Ierem. 4.24.

[Quest. 3] To what use serve the Mountaines?

[Answ. 1] First, they did sacrifice of old, upon the Mountaines, as Genesis 22.2. Exodus 3.12. But this practise was afterwards prohibited, and re∣proved, 1 King. 14.23. and 2 Chronicles 33.15. Esay 57.7. and 65.7. Ierem. 3.6. and 17.2. Ezech. 6.13. and 18 6, 11, 15.

Secondly, sometimes they did preach upon the [Answ. 2] Mountaines, as Mat. 5.1.

Thirdly, sometimes they did pray upon the [Answ. 3] Mountaines, as Matthew 14.23. and many pla∣ces besides.

Fourthly, they hewed stones out of the Moun∣taines [Answ. 4] for the house of God. 2. Chron. 2.2, 18.

Fifthly, they worshipped upon the Moun∣tains. [Answ. 5] Psalm 99.9.

Sixthly, they rested themselves upon the Moun∣tains; [Answ. 6] or withdrew themselves thither, that they might be at a little peace, and quiet, from the tu∣mult and concourse of the people: & thus Christ in this place goeth up to the Mountain.

What promise did the Lord make to the [Quest. 4] Mountaines?

First, the Lord promiseth that the Mountains [Answ. 1] shall be watered, Esa. 30.25. Ierem. 31.12. And

Secondly, that they shall become fruitfull Esa. [Answ. 2] 7.25. Ierem. 31.5. Ezech. 17.23. And

Thirdly, that all rough Mountains shall bee [Answ. 3] made smooth and plain, Esa. 49.11. And

Fourthly, that on the Mountaine the [Answ. 4] Lord shall bee seen, Genes. 22.14. Exod. 19.3. Psalm 122.1.

Notes

• * 1.1

  Ʋerse 1. 2
• * 1.2

  Ʋerse 3.
• h 1.3

  Arist. de gen animal. lib. 1.
• i 1.4

  Thom. 2.2. qu. 26. art. 9.
• k 1.5

  Talmud. Hierosol. tract. de votis. c. 10.
• l 1.6

  Carthus. s. p. 130. b. medio.
• m 1.7

  Chem. p••rt. 4. pa. 154 a. & 155.
• n 1.8

  Socrati, hist. 5. 21. & Aug. de mor. ec∣cles. 2. 13. & Sozo∣men. 1. 11.
• * 1.9

  Aug. de mor. Ma∣nich. 2.14.
• * 1.10

  Rules of a holy, and heavenly life.
• * 1.11

  Ʋerse 14.
• * 1.12

  Mat. 7, 6.
• * 1.13

  Ab indig∣nis.
• * 1.14

  Ab alijs.
• * 1.15

  A nobis.
• o 1.16

  Act. 13.51. & 18.6. and 19 9. Ier. 51.9.
• p 1.17

  Chem. harm. pag. 1181. cap. 80.
• q 1.18

  Anton. part 4. tit. 2. Cap. 3. §. 7.
• * 1.19

  Scult. Idea con. p. 187.