for there is no more promised unto him than unto all the rest of the Apostles Mat. 18.18 they likewise having authority given to bind and loose Iohn 20.23 and all Ministers in them For Saint Peter did now sustaine and represent the person of the Church and therefore the Keyes were promised to the other Apostles as well as unto him Seventhly as Peter confesseth in the name of all Answ 7 the rest so this power is given both to him and the rest and not to him only for the rest as the Rhemists falsely charge us that wee make Peter a Proctor for others but together with the rest It is controverted betweene us and the Papists Object 5 To whom the chiefe authority to expound Scripture is committed And Bellarmine saith that it belongs unto the Pope and the College of Cardinals Bellarm. lib. 3. de Script Cap. 3. and hee urgeth this verse for the proving of it Christ saith to Peter To thee will I give the Keyes of the Kingdome of heaven therefore the Pope hath authority to expound Scripture and is the chiefest Judge of Scriptures They argue Syllogistically thus Hee to whom the Keyes and power of binding and loosing are given is the chiefest Judge and Interpreter of Scripture in the Church Because by the Keyes not onely power of loosing men from their sinnes is understood but also from all other bonds and impediments which except they be taken away none can enter into the Kingdome of heaven seeing the promise is generall not saying Whomsoever yee shall loose but whatsoever yee shall loose that wee might understand him to be able to dissolve all knots to dispense with Lawes to remit or mitigate the punishment of sinne to determine controversies and to explicate and expound difficult places and deepe mysteries But to Peter and his Successors were the Keyes given Therefore the Popes are the chiefest Judges and Interpreters of Scripture in the Church First here is nothing spoken of the College Answ 1 of Cardinals and therefore this place is unfitly brought for the proofe of their assertion Bellarmine in this place quoted dares not referre the matter to the Pope alone to expound Scripture but joyneth the College of Cardinals with him now either are the Cardinals as well as the Pope Peters successors and then not the Pope onely or else the Pope and Cardinals make up but one body then neither is the Pope alone Peters successor or else as Peter represented the Pope so the other Apostles did represent the Cardinals this I know they wil not affirm for fear of some conclusions which would trouble them or else that the Cardiâ—als are none of Peters successours nor once spoken of or meant in this place and then it is absurdly brought for the proof of their position For if the Pope without the Cardinals cannot expound Scriptures and this place speaks onely of the Pope and not at all of the Cardinals then it must necessarily follow that it is improperly and ridiculously brought for the proof of the Popes power in the judgement of Scripture Answ 2 Secondly here is nothing at all spoken in this place of any one singular successour of Peter or of the chief ordinary Pastour Answ 3 Thirdly by the Keys is meant either I. The preaching of the Word or commission to preach the Gospel and not onely to expound doubts as Doctor Willet thinks Syn. fol. 44. and Whitak de script p. 317. Claves hîc non significant ut vult Iesuita c. The Keys do not here signifie as Bellarmine would have it the authority of interpreting of Scriptures and of opening those things which are difficult and obscure in the Scriptures but they signifie the authority of preaching the Gospel for when the Gospel is preached then to those who beleeve is opened the kingdom of heaven and to those who will not beleeve it is shut Or II. By the Keys is meant the pardon and remission of sins as Amesius thinks Bellarm enervat tom 1. pag. 52. And he grounds this upon Matth. 28.18 19. and Iohn 20.21 22. Or III. By the Keys is meant the whole Ministery which consists in the preaching of the Gospel and the administration of the Sacraments and Discipline by which the kingdom of heaven is opened to those who beleeve and shut against unbeleevers Answ 4 Fourthly the Keys were given to all the Apostles not to Peter onely Matthew 18.18 19. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt The rest of the Apostles were received together with Peter into the same fellowship of dignity authority or power Concil Aquisgranens cap. 9. ex Isidor It was not said of Peter exclusively Dabo tibi soli I will give to thee onely the keys of the kingdom of heaven but inclusively of the other Apostles also to whom with Peter this power was common For in this place Christ did not give the keys but onely promised that he would give them hereafter and afterwards when he did give them he spake to all the Apostles equally and alike and not to Peter onely as is cleer from Mat. 28.18 19. Iohn 20.21 22 23. And therefore if the Pope have authority to interpret the Scriptures because the keys were given to Peter then so also have other Bishops and Ministers who were the successours of the other Apostles because to the other Apostles as well as unto Peter were the keys given Answ 5 Fifthly Augustine Tract 124. in Iohan. saith Petrum significâsse universalem Ecclesiam That Peter signified the Catholike Church when the keys of the kingdom of heaven were given unto him And therefore this power of the keys was not given to the Pope onely but to the whole Church Sixthly the Pope is no more Peters successour Answ 6 than any other godly Bishop is no nor so much unlesse he follow Peters steps yea they are not able to prove although they are easily able to affirm it without proof that the Popes are Peters successors both in seat and faith both in place and Bishoprick for it were impious and most impudent to say that they are Peters successours in doctrine and faith as though Peter taught or beleeved that which is taught and beleeved at this day in Rome And it were a work which would well beseem Peters successour to prove his Religion from Peters Epistles which they never yet went about to do Seventhly the gift of interpreting the Scripture Answ 7 according to the Analogy of Faith and the minde and meaning of the holy Ghost is not tyed or peculiar to Rome or the Roman Bishops or to the Pope and College of Cardinals but God gives it to whom he will yea to those who are neither Popes nor Cardinals When one brought Moses word that Eldad and Medad did prophesie and Ioshua out of love unto Moses would have had them forbidden meek and holy Moses answers Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
other But Denarius being a latine name and part of the tribute which they paid to the Romans and consequently a civill and prophane payment it is not like that it was reckoned after the account of the Sanctuary Answ 3 Thirdly neither was this Denarius the same with the Didrachma the halfe sicle mentioned in this place for the Denarius and Roman penny is almost the same with the Grecians Drachma the eighth part of an ounce and the fourth part of a sicle and the tenth part of the French Crown that is three shillings six pence French Budeus and about six pence halfe peny sterling or thereabouts it was as much as an old Groat when eight Groats made an ounce Answ 4 Fourthly this therefore is most likely saith Doctor Willet upon Exod. 30.13 qu. 20. that both in this place and also Chap. 22.19 mention is made of tribute or poll-money as the Syrian Interpreter cals it Argentum Capitationis head or pol-mony Mark 12.14 But Beza saith that in his ancient Greeke Copie in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute hee found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money in that place of Saint Mark. Sect. 2 § 2. Came unto Peter These words are urged by Canisius Observ to prove the Primacie of Peter because the Receivers of custome come unto him First among the twelve Apostles Peter wee Answ 1 grant had a three-fold priviledge or prerogative as namely I. Of authority now by the priviledge of authority I mean a preheminence in regard of estimation whereby hee was had in reverence above the rest of the twelve Apostles for Cephas with Iames and Iohn are called Pillars and seemed to be great Gal 2.6.9 II. He had the prerogative and preheminence of Primacie because he was the first named as the fore-man of the Quest Matth. 10.2 III. Hee had the priviledge of principality among the twelve because in regard of the measure of grace hee excelled the rest for when Christ asked his Disciples whom they said hee was Peter as being of greatest ability and zeal answered for them all Matth. 16.16 I use this clause among the twelve because Paul excelled Peter every way in learning zeal and understanding as farre as Peter excelled the rest Secondly but wee deny that Peter was the Answ 2 Prince of the Apostles or the Monarch of the Church I enlarge not this because wee have proved it sufficiently before Chap. 10.2 § 2. and also have much further to cleare it afterwards § 3. Of whom doe the Kings of the earth take Sect. 3 custome or tribute How came it to passe that this halfe shekel Quest or Didrachma which at first was ordained to bee paid as an offering to the Lord Exod. 30.13 was paid by Christ and others for tribute unto the Roman Emperours It so pleased God that this portion which was first set apart for the use of the Temple Answ was usurped by the Roman Emperours and turned to a civill use and that First because Dei jugum excusserant they had cast off the Lords yoke the Lord departed from his right and delivered them over unto haâ—d Lords Calvin And Secondly because they gave but with a grudgeing mind to the Temple they are now turned over unto others for so it falleth out often that Quod Deo denegamus hostis heripiat what we deny unto God the enemy taketh away Gelas in Exod. And Thirdly because by the comming of Christ the externall worship prescribed by Moses was to be abolished God would have this pension taken away from the Temple whereby it was maintained Simler s Exod. 30.13 And Fourthly although our Saviour did pay this tribute yet did hee not thereby approve the unjust exactions and impositions of the Romans but giveth for or in the doing of it this reason lest wee should offend that is Ne suspiciâ—â—em illis demus c. lest wee should give them occasion of suspicion as though wee should be sedicious or disturbe the Kingdome h Muscul s Christ therefore by his example teacheth the people not to move any tumult or sedition about their tribute as they had before time but willingly submit themselvs to that yoke which for their sinnes was laid upon them Sect. 4 § 4. Then are the children free Object 1 These words are objected by Sampsons Foxes the Anabaptists and the Papists whose heads are diametrally opposite but in their tailes they carry fire-brands for the destruction of Protestants and the truth which they professe Answ The Anabaptists object this place against Christian Magistrates and Governors thus Christ here saith that the Kings sonnes are free from tribute and therefore so are also the sonnes of God from subjection unto any but only Christ Christ speaketh this of himselfe who by his birth was Heir to the Crown and Kingdom of the Iews and therefore by right was to pay none neither did but for avoiding of offence only as Mr. Perkins thinks although some others thinke otherwise as followes in the next question wherefore this place serves not at all for freeing of others from obedience to the civil Magistrate or any Christian Governors Object 2 The Papists object these words to prove that the goods of the Clergie both secular and Ecclesiasticall are and ought to be exempted from paying of tribute to Princes some of them reason thus out of these words Christ saith to Peter What thinkest thou Simon of whom do the Kings of the Nations receive tribute of their own or of strangers Simon answered of strangers the Lord said then are the children free But Clergy-men are the children of the kingdom therefore they ought to be free Thus reasoneth Marsilius de Padua and the Rhemists Mat. 17. sect 8. Bellarmine reasoneth thus The children of Kings with their families are exempted from paying of Tribute Mat. 17.26 but the Clergy properly belongs unto the family of Christ and therefore they are exempt from tribute Answ 1 First here is a grosse absurdity committed on all hands for they teach and hold that the Clergie have not this liberty and immunity from paying of tribute by the Law or word of God but by the grant of Princes themselves Rhemist Annâ—t Rom. 13. § 5. Bellarm. de Clâ—ricis cap. 28. and yet they go about against themselves and their own assertion to prove this Tenet from Scripture Answ 2 Secondly to Marsilius his Argument Bellarmine himself gives a double answer viz. I. That by this reason all Christians as well as Clerks should be exempted from tribute because they are all the sons of God being born a new in Baptisme II. Christ speaketh onely of himself that as Kings children are freed from tribute so much more he who is the son and heir apparâ—nt of the King of kings should be exempted from all temporall tribute Answ 3 Thirdly Christ standeth not upon any such privilege as he might justly allege but notwithstanding lest he should offend yieldeth to pay tribute therefore by the words of our Saviour it is
unto the power of the Keys But the Keys were equally to all committed therfore they had all equal power both to preach and to govern That they all had the power of the Keys equally granted unto them appears from this verse wherein the Keys are given to all the Apostles Yea Bellarmine himself confesseth that Iames was Bishop and ordinary Pastor at Jerusalem and therefore with Anselm and Aquinas saith that he is named first by S. Paul Galath 2. Bellarm. lib. 1 de Pontif. Rom. Cap 19. Therefore at Ierusalem Peter was to give primacie to the ordinary Pastor there Answ To this they answer That Rome was the chief Citie and therefore Peter being Bishop of Rome was to have the preeminence Replie But hereunto we reply that Ierusalem was rather to be preferred in respect of place for that City was chosen by the Lord himself to be the chief City of his Church but Rome through the tyranny usurpation of the Romans over other Countries was advanced to that dignity and not by the election and choise of God If the Reader would see how this verse is urged by the Separatists for their Church-discipline let him reade Mr. Bernard against Ainsworth where the Objection is fairly propounded and fully answered Pag. 222 223 224. Verse 20 VERS 20. For where two or three are gathered together in my name there am I in the midst of them Sect. 1 § 1. Where two or three are gathered together Quest What doth our Saviour mean by these words Vincentius serm hyem pag 544. thus commenteth upon them First Answ when the Rulers and Governours of a Citie or land are gathered together for the good and benefit of the City or common-wealth they are then gathered together in the â—ame of Christ who according to his promise will bee in the midst of them Secondly when the Pastors Prelates and Presidents of the Church are convened together in a Convocation or Synod for the good of the Church of Christ they are then gathered together in the name of Christ who according to his promise will be in the midst of them Thirdly when the faithfull meet together in the house of God for the celebration of the worship and service of God they are then gathered together in the name of Christ who according to his promise will be in the midst of them Here Vincentius playes with the words and pleaseth himself with his own conceits thus When the congregation is met together in the Temple there are but Two that is Clergy and Laity or men or Women or Three that is the people on the Ministers right hand and those on his left hand and himself which is in the midst of the Pulpit Or there are but two that is the Preacher and the People or Three namely the Laymen and the Ecclesiasticall men and the Preacher Fourthly we adde that when two or three are privately met together in a family for Prayer or other holy exercises they then are gathered together in the name of Christ who according to his promise will be in the midst of them for he regards not so much the multitude of supplicants as the sincerity of the heart and therefore when a little family joyns together about the worship and service of God then Christ will be present with them and also assistant and gracious unto them § 2. Shall be gathered together in my name It is controverted between us and the Church of Rome Object by whose authority generall Councels ought to be called and they say that they are only to be called and appointed by the Popes authority or his assignment and that Emperors and Kings have no power at all to call them and for the proof hereof urge this place thus Counsells ought to be congregated in the name of Christ that is by him that hath authority from Christ so to congregate them Nam in nomine idem est quod ex authoritate for in the name of Christ is the same with by the authority of Christ but Christ did not commit his Church to Tyberius but to Peter and his successors when he said Peter feed thou my Lambes Bellarm. lib. 1. de Concil Cap. 12. First the exposition of the Iesuite is grosse Answ 1 and absurd in a double regard to wit I. If to assemble in the name of Christ be to assemble by the authority of the Pope then it will follow that none are assembled in the name of Christ and that Christ will be present with no assemblies or congregations but onely those who send up to Rome for a licence that they may assemble and come together then which what more absurde II. If it be one and the same thing to convene together in the name of Christ and by the authority of the Pope then it will follow that the four first generall Councels viz the Nicene Constantinopolitane Ephesine and Chalcedone Councels which were so singularly approved of were not called or congregated in the name of Christ because they were appointed not by the Pope but by the Emperors yet Socrates lib. 1. Cap. 6. dare say that they were gathered together in the name of Christ Cardinall Cusanus goes farther affirming boldly that the authoritie of a Councell doth not depend upon the Pope Quia tunc non fuissent octo prima Concilia omnia firma quoniam per Imperatores congregabantur Card. Cusan Concord Cathol lib 2. Cap. 25. because so we should thus disanull the authoritie of the Eight first generall Councels which were appointed by Emperours c. Answ 2 Secondly the Assumption of the Objection is false that Christ gave not the Church to Kings but to Peter and his successors For we reade that the Church was committed to Kings Esa 44.25 And David did distribute the Ministeries and other Kings have had care of the Church But we no where reade that the Church was committed to the Pope and therefore it followes not neither the Church was committed to Peter therfore it belongs to the Pope onely to call Councels Answ 3 Thirdly this Phrase to bee assembled in the name of Christ doth not signifie the efficient cause of the Assembliâ— but the form viz. to be assembled in unanimitie and concord and the power and Spirit of Christ as both Chrysostome hom 4. in Matth Arias Montanus in hunc locum expound the place Answ 4 Fourthly this phrase In the name of Christ doth not alwaies signifie authority but sometimes faith and the profession of Christ as Infants are baptised In the name of Christ yea sometimes in the name signifies for Christs sake as Ephes 5.20 Matth. 19.29 Iohn 14.14 But here it signifies in the power and vertue of Christ Scharp de Concil pag. 392. Answ 5 Fifthly in these words When two or three are gathered together in my name c. the promise of our Saviour is generall respecting as wel the congregations and Assemblies of the faithfull in prayer as in Councels Now shall not Christian men any
granted q Anton. part 4. tit 2. Cap. 3. §. 7. 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 appeareth that shee called still because his Disciples said send her away for shee crieth after us then hee answers 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 Masters table Then Iesus said unto her O woman great is thy faith She fastned upon Christ with her prayers 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 pâ—rticularly for a more full answer to the question consider what particular discouragements her poore soule digested 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 earnestly after him Now this tryall was Tentatio silentij Christ proves whether her faith could speake for her when her Saviour would not speake unto her Now the reasons which moved our Saviour 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 exercise thereof make it the more illustrious Secondly that hereby the confidence and constancie 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 despise 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 inexorable but that patience perseverance and constancie in prayer will overcome and prevaile with him This triall of hers was great for having found out the Physician which shee sought for shee hoped then that all was well with her and her Daughter the better halfe cured Dimidium 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 silent 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 Scult Idea con p. 187. for Christ not answering her the Disciples come unto him and intreat him to send her away 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 answer unto them points at I am not sent but to the lost sheepe of Israel Pareus and some others 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 pregnant 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 Canaâ—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 entreated them to doe so for wee have no one word in all the History to confirme that but divers 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 notwithstanding 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 become 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 infirme and stray sheepe IV. Another great discouragement was this she prostrating her selfe before Christ and praying unto him hee objects unto her her vilenesse and unworthinesse calling her as it were in reproach 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
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of
danger he was brought into by reason of it for for his part he would own it no more So say I take this as it is for I assure thee having exposed it to the wide world I will never receive it nor intertain it any more but as Beggars do with their Brats let it shift for it self Artificers are sometimes enamoured of their own works as Archidamus of his woodden Dove Pigmalion of his Ivory Image and Arachne of his wooden Swan resembling herein Narcissus who dâ—ated upon his own shadow Beleeve me I am none of these for I am so sensible of my own inabilities that none can dislike what comes from me more than I do in my self neither have a lower conceit of me than I have of my self When I call to minde how the Arabians being stuffed with perfumes burn Hemlocks and in Hybla being cloyed with honey they think it dainty to feed on Wax and how the Eagle fearing to surfet on spices stoopeth to bite on wormwood Then I confesse I have some hope that this Book will please some pallat for we do so surfet and are so cloyed with rare learned and Scholler-like Books that plain ones and unlearned perhaps will relish with us Eightly although there be many defects which may occur unto thee in this Miscellany yet excuse them and me thus That as the Vine is more regarded that beareth Grapes than the Ash that hath nothing but leaves and the Deer that encreaseth the Park more than the barren Doe and the Orchard that is fraught with fruit than that which hath nothing but Bloomâ— So it is better for a man to have but a little Learning and to employ it wholly to the good of others than to have much buried in him and learned onely unto himself for Bonum quo communius eo est melius Ninthly some scapes thou wilt meet withall which were committed through the negligence and eversight of the Printer but they are rectified and amended in the end of the Book in the Errata whereunto I intreat thee to turn when thou findest any fault and having found the correction to amend it with thy Pen. Tenthly and lastly thou hast a profitable Index at the end of the Book wherein thou maist see what is contained in the whole Work and how readily to finde out any of the things contained Thus intreating the Lord to enlighten thy understanding that thou maist understand what thou readest and to sanctifie thy affections that thou mayst put in practise what good duties thou understandest I bid thee in the Lord Farewell Thine in CHRIST IESU R. W. CHAPTER X. Verse 1 VERS 1. And when he had called unto him his twelve Disciples he gave them power against uncleane spirits to cast them out and to heale all manner of sicknesse and all manner of disease Sect. 1 § 1. HEe called unto him his twelve Disciples Observ Our Saviour heere calleth these twelve by their old name Disciples not by their new Apostles that he might teach us That Apostles are not chosen but onely out of Disciples or that we must first be Disciples before we can be Apostles Quest 1 How often were these twelve called and sent Foure severall times viz. Answ First when they were called into the family and society of Christ to follow him and to be his Disciples Mat. 4.18 c. Mar. 1.16 Luke 5.10 Secondly when the twelve were separated from the other Disciples unto the future Apostleship and were called Apostles Mar. 3.13 Luke 6.13 Iohn 15.16 Mat. 19.28 c. Thirdly when they were initiated into a particular office and sent onely unto the Jewes and of this the Text speaks as also doth Mark 6.7 and Luke 9.1 Fourthly when they were fully sent by a perpetuall ordination unto the Gentiles as Matth. 20.19 and Mark 16.15 and Luke 22.36 and Acts 13.46 And thus we see how they were called and sent by degrees Quest 2 Why must Ministers be Disciples before they be Apostles the servants of Christ before they teach others Answ 1 First because Piety is the greatest helpe unto the work of the Ministery and therefore is first to be learnt and laboured for Answ 2 Secondly because ability is not given by Miracle but God blesseth our indeavours And therefore it is necessary that learning should goe before the undertaking of the Ministery To this purpose mention is made of the Schoole of the Prophets 1 Sam. 19.20 and 2 Kings 2.3 5. And Paul telleth us how he was brought up under Gamaliel and how himselfe taught Timothy Aquila and Apollo yea hence it was that Universities were founded in those places where Christianity was embraced And therefore those who despise Learning and Literature are unfit for the Ministery neither savour of the Spirit of God Sect. 2 § 2. And gave them power Observ 1 We learne hence That all power is from God and every good thing in Man is from divine strength Quest 1 How doth this appeare Answ 1 First most cleerly from these Texts of Scripture 1 Chron. 29.12 Iames 1.17 Iohn 19.11 Mat. 6.14 and 1 Tim. 6.16 Answ 2 Secondly we have lost that power which was given us by nature Rom. 3.23 being now so impotent that we cannot so much as thinke a good thought 2 Corin. 3.5 And therefore it is evident that all power comes from God and the true way unto God is First to goe out of our selves and to confesse and acknowledge that we have no power nor ability at all unto any thing that is good we should confesse our owne naughtinesse and nothingnesse and cast our selves at the feet of God as good Origen did confessing that we are but unsavoury Salt Then Secondly let us beg and intreat new strength from God praying with David Teach Oh Lord my hands to warre and my fingers to fight Thirdly it is evident that all strength is from Answ 3 the Lord in the worke of the Ministery for I. Preaching is unprofitable without a calling and sending from God Rom. 10.14 How can he preach that is profitably or by his preaching beget faith in you except he be sent And therefore except God shine in us we cannot enlighten 2 Cor. 4.6 II. Hearing is unprofitable except God imprint and infuse Faith in the Hearers for if the Word be not mixed with Faith it cannot profit Heb. 4.2 Now it is God that both opens the heart Act. 16.14 and gives a blessing to the Word 1 Cor. 3.7 Paul may plant and Apollo may water but God gives the increase Fourthly it is apparent that all power is from Answ 4 God and that in regard of him all things are passive if we looke upon Miracles which are wrought onely by the finger of God but of this elsewhere To whom did Christ here give power Quest 2 To his Apostles and in them to the Church Answ What power did Christ give to the Church Quest 3 First he gave a limited power not absolute Answ 1 this being so undeniable that it is
not questioned I enlarge it not Secondly he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority unto them Answ 2 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Luke 9.1 Men can give the former unto Men but not the latter that is Authority but not Power but God gives both I. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over every hurtfull thing Luke 10.19 II. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power he promised it when he was ready to ascend up into heaven Act. 1.8 And he performed presently after reade Act. 3.12 and 4.33 and 6.8 Rom. 15.19 and 1 Thes 1.5 Thirdly he gave a miraculous power or power Answ 3 to worke Miracles Acts 10.44 and 19.6 To how many of the Apostles did Christ give Quest 4 power Unto all to Iudas as well as the rest Answ for the Text is plaine He called unto him his twelve Disciples now Iudas was one of the twelve verse 4. and gave them that is all of them power c. Whence we may learne That wicked Men Observ 2 may be true Ministers Matth. 7.22 and 23.1 and 1 Cor. 9.27 Balaam prophesieth and God often useth the Ministery and service of wicked Men bad Ministers may strengthen the feeble hearts of the righteous as the stalke upholds the Corne and yet when the Wheat is gathered into the garner with the straw they shall be burnt in unquenchable fire Sect. 3 § 3. Over uncleane spirits and to heale sicknesses and diseases Observ The phrase here is worth observing He gave thē power over Satan that They might cast him out They might cure sicknesses and diseases Because Satan wrought in them Whence we may observe That where evils are either brought or continued there Satan is the cause thereof for he provokes David to number the people 2 Sam. 24. he tempts unto sin that God may punish he hinders sinners from repentance because he knows that would turne away wrath and appease the anger of God Ionah 3.3 yea sometimes he is the Minister of God to inflict diseases as we see Iob 2. and Luke 13.16 Vers 2 VERS 2. Now the names of the twelve Apostles are these The first Simon who is called Peter and Andrew his brother c. Sect. 1 § 1. The names of the twelve Apostles Our Evangelist here intimates the degrees of the Apostleship for in the former verse they were called Disciples but here Apostles after they are called that they may be sent abroad But yet we see that it is onely these twelve who are called Apostles and not the seventy although they were also sent to preach the Gospel for they are still called Disciples Luke 10.1 Observ Whence we learne That there are degrees of eminencie and dignity in the Ministery it selfe reade Ioh. 6.70 Mat. 19.28 and 1 Cor. 12.28 29. and Ephes 4.11 Quest Who are here blame-worthy Those who maintaine a parity and equality of all Ministers Indeed as Noble-men and inferiour Justices are equall and alike in regard of their conjoynt charge when they are joyned together in Commission so Ministers are equall in regard of the Ministery but in regard of eminencie and dignity all are not alike for the degree of the Apostleship did excell the Disciples and all others Object 1 But these twelve Apostles are after this called Disciples And therefore Apostles and Disciples are equall Iesus going up to Ierusalem tooke the twelve Disciples apart in the way Mat. 20.17 And again He called his twelve Disciples together and gave them power c. Luke 9.1 Answ This name Disciple is a generall name unto both for Apostles and Disciples are not membra dividentia but Genus and Species for all Apostles are Disciples as was shewed in the former verse but all Disciples are not Apostles And hence our Saviour sometimes calleth the twelve Disciples Luke 9.1 and sometimes Apostles Luke 9.10 Object 2 But others besides those twelve are called Apostles and therefore there is no difference of degree between Apostles and Disciples First the name Apostle is used diversly namely Answ 1 I. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ consider the Apostle and high Priest of our profession Hebrews 3.1 II. Sometimes extraordinarily thus S. Paul is called an Apostle although he were not one of the twelve yet because he was extraordinarily called by Christ to the worke of an Apostle III. Sometimes the word is used generally for all those who labour in the worke of the Ministery thus Titus is called an Apostle and also the rest who were employed in the Lords worke Whether any enquire saith S. Paul of Titus or our Brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches 2 Corin. 8.23 And thus Epaphroditus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Philippians Philip. 2.25 IV. Sometimes the name is used abusively They that boast are false Apostles deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 Secondly although the name Apostle be thus Answ 2 diversly used sometimes yet this hinders not the genuine and naturall acception of it namely for those twelve according to the plaine Text of Scripture When it was day Iesus called unto him his Disciples and of them he chose twelve whom he called Apostles Luke 6.13 where we see the name Apostle distinguished from Disciple and given as proper unto the twelve The Apostleship or place of an Apostle is extraordinary Object 3 and therefore from thence we cannot from thence prove a disparity or inequality in those who are ordinarily called as all are now First it doth not seeme that the place of an Answ 1 Apostle was extraordinary for although S. Paul shew many extraordinary callings and places and things in others besides Apostles 1 Cor. 12.28 29. yet he omits them all Ephes 4.11 speaking there onely of ordinary places and yet even there Apostles are mentioned But Secondly the best rule of perpetuity is Use Answ 2 and Necessity and therefore by way of distinction I say I. In the Apostles there were some things which were extraordinary as to worke Miracles And II. Some things ordinary as to governe Churches to call Councels to determine of Controversies and points in difference Act. 15. Now although the first were peculiar unto themselves yet the second is communicable unto others that is principally to those whom God hath raised to greater eminencie and dignity in the Church § 2. The first Simon who is called Peter Sect. 2 How many names had this first Apostle Quest 1 Three namely 1 Simon Answ which signifies either fatnesse Staplet s Mar. 3. or obedient 2 Peter a petra from a Rock namely either from Christ or from his confession of Christ Matth. 16.18 3 Cephas a Rocke or a stone Ioh. 1.42 When was he first called Peter Quest 2 Answ 1 First certainly not when he was brought by Andrew unto Christ Ioh. 1.40 Neither Answ 2 Secondly when he was called with Andrew from mending the Nets Marke 1 16. But Answ 3 Thirdly when the twelve