the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
Answ 1 First because they were strangers from God and the Covenant of mercy Ephes 2.12.14 c. and 4.18 Answ 2 Secondly because the Covenant of grace was onely made with Abraham Isaac and Iacob and therefore the Israelites were called the people of the Covenant Psalm 110.2 Esa 2.3 Mich. 4.2 yea hence Christ is called the Minister of the Circumcision Rom. 15.8 c. And the Oracles of God are said to be committed unto them Rom. 3.2 and 9.4 Object But it may here be objected that Gentiles were admitted to the hearing of the word yea and that by the precept of Christ who commanded his Disciples after his resurrection to goe into all the whole world and preach the glad tydings of his passion and Ransome payd for all men m Math. 28.19 and Mark 16 16. Answ 1 First the preaching of Christ belongs of right unto the Jewes whence it is said salvation is of the Iewes Rom. 9.4 And that the Gentiles partake of their spirituall things Rom. 15.27 n 1 Cor. 9.11 Answ 2 Secondly as yet the fulnesse of time was not come that Christ should be manifested unto the Gentiles Galath 4.4 and therefore God as yet suffered them to walke in their own waies o Acts. 14.16 Answ 3 Thirdly the word was not preached nor Christ proclaimed to the Gentiles untill the Jewes were rejected and had rejected the promulgation therof And thence the fall of the Jewes is called the riches of the Gentiles Rom. 9.12.25 Yea hence it is said that it was necessary the Gospel should be first preached unto the Jewes Acts. 13.46 § 2. Into the Cities of the Samaritans enter ye not Sect. 2 Why doth not our Saviour say here as before enter not into the way of the Samaritanes but into Quest 1 the City of the Samaritanes First perhaps it was because the Gentiles being more remote from them they must necessarily Answ 1 undertake a journey for to come unto them And therefore our Saviour saith Goe not into the way that leads unto the Gentiles But the Cities of the Samaritanes were nigh at hand wherfore he saith enter not into them Or Secondly perhaps it was because he could not prohibit them the waies and pathes of the Samaritanes Answ 2 Samaria being situate betwixt Iudea and Galile Iohn 4.4 Gualt s and Ioseph Bel. Iud. 3.2 And therefore our Saviour saith enter not into their Cities and not go not into their wayes for they could not avoid that when they went too and fro betwixt Iudea and Galile Why doth our Saviour speak here in the singular Quest 2 number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee not into the City of the Samaritanes First some thinke that here is Answ 1 Numerus pro numero the singular number for the plurall Secondly Erasmus thinks our Saviour to speak Answ 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say Enter into no one City of theirs at all Thirdly others say and Erasmus doth not Answ 3 gainsay it that our Saviour speaks here of Samaria it selfe Fourthly but there were other Cities besides Answ 4 this which were possessed by the Samaritanes as appears plainly Iohn 4.5 And therfore the meaning plainly is this that the Samaritans must not be taught which Inhabited those places which once belonged unto the ten Tribes Here wee may observe these few short particulars namely First that the ten Tribes were separated from the other two under Ieroboam Secondly that Samaria was built by Omri 1 King 16.24 Thirdly that it was made the head of the ten Tribes Fourthly that it was depopulated and the inhabitants carried into captivity by Hoshea 2 King 17. Fiftly it was destroyed by Hircanus and reedified by Herod and called Sebaste Ioseph 13.18 Sixtly who these Samaritanes were followes by and by Quest 3 Why must not the Samaritanes be taught or preached unto was not the promise made to the twelve Tribes Foure reasons may be given hereof To wit I. Because they were Apostates M. II. Because they were odious to the Israelites N. III. Because they were not Jewes at all O. IV. Because thus the rejection of the Jewes is justified P. M. First M Answer 1. the word must not be preached unto the Samaritans because they had relapsed and fallen from the profession of the true Religion and that I. Under Ieroboam 1 King 12.28 c. and all his successours untill Hoshea And Observ 1 II. Being admonished by the punishment of Lions yet they abstaine not from their Idolatry 2 King 17. Whence we may learne that those who forsake Religion shall be rejected and cast off when the Church had married an harlot Gomer the issue was Lo-ruchama and Lo-ammi Hos 1. The meaning is that when any particular Church shall fall from God unto Idols from the worship of the Everliving God to the service of false Gods and Idolatry that then they shall be no longer the Lords people nor pityed of him or made partakers of mercy by him We see this in Ephraim Hos 13.1 and 14.1 And in the parable of the Vineyard which must be let out unto other Husbandmen The end of all Gods Ordinances is to bring us unto Religion and to make us subject therunto For this end we were separated p Tit. 2.14 elected called q 1 Thes 4.8 and created r Ephes 2.10 And therefore we need not go to search the secret wil and hidden decree of Gods predestination neither must wee too much presse or inforce the words of an externall Covenant but we must examine faithfully whether we have addicted our selves unto Religion or separated our selves from it Quest 4 Who erre here Answ 1 First those that boast of an outward Covenant as the Israelites did in times past and as the Papists do now who bragge of our Saviours words unto S. Peter I have prayed for thee that thy faith should not faile Luke 22. This should remember that the Covenants which God makes with a people or nation are alwaies conditional as is evident Rom. 11.22 yea hee will rather raise up Children to Abraham of stones than have wicked Children Math. 3. For although the promises were made to Israel yet not to Israel according to the flesh as we see by the rejection of Ephraim Hos 13. and Iudah Ezeck 16 And therefore the Church of Rome in stead of boasting of promises which wrestedly are applyed unto them they should examine whether they be not separated from the true Religion namely I. Whether the authority of the word of God with them be whole and sound or corrupted rather by their false expositions and wicked additions of Traditions which they equall with the Scripture and hold as available and sufficient to build an Article of faith upon as the word II. They should enquire if they have not diminished and lessened the merits of Christ as insufficient to save us from punishment without our own humane satisfactions III. They should examine if most palpably they have
Saviour requires in these Cities and the want whereof he reproves in them can be no satisfactory nor sacramentall penance because it was before Baptisme which is truely called the initiall or first Sacrament of the Church Answ 2 Secondly as Gregory Martins position is false so is also his collection for although to their repentance were adjoyned humiliation the signes wherof are sackcloth and ashes yet these are not repentance but the adjuncts of repentance neither do they satisfie the justice of God for our sinnes saccus juvat ad panitentiam quia signum est humiliationis a Basil s Psal 29. Sackcloth and ashes helpe unto repentance because they are the signes of humiliation Object 2 Secondly he objects againe drawing his argument from the propriety of the Greeke word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 I answer it signifies Resipiscentiam a change of the minde afterwards Resipiscere est mentem quasi ad insania recipere b Lactant. de vero cultu li. 6 24. to repent is to grow wise againe that is both in the reforming and amending of by-past sinnes and in the avoiding of future temptations and this is the true signification of the word but more of this in both the following arguments Object 3 His third argument is because the vulgar interpreter renders it thus agite panitentiam that is saith our Objecter doe penance Answ 1 I answer first it matters not much how hee renders it seeing Lindanus condemnes him as one not much skilled in the latine tongue c Fulk 13. Sect. 7. cont Greg Mart. yea as one that erres egregiously in many things as for example there was a woman who had lost a groat and in stead of everrit hee reads evertit that is in stead of sweeping her house she overturned her house If the studious Reader desire to see more examples of barbarous interpretations in the vulgar latine Bible I referre him to our worthy Whitakers d Whitak de sacra Script qu. 2 ca. 9 arg 8. fol. 107. Willets synops f. 30.31 Secondly the vulgar translation is none of Answ 2 Saint Hieromes worke but of some unknowne Authour as is largely proved by our renouned Whitaker de sacra script qu. 2. ca. 6. Willet synops f. 23. Answ 3 Thirdly whosoever was the author of this vulgar latine bible yet neither he by the action of repentance doth understand an eternall satisfactory sacrament as Gregory Martin doth as may appeare by these reasons first because he takes else where in another sense both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poenitentia as Acts 5.31 God hath exalted our Saviour Ad dandam penitentiam Israeli to give repentance not penance to Israel Act. 11.18 When they heard these things they glorified God saying then hath God given Gentibus paenitentiam ad vitam unto the Gentiles repentance unto salvation So also 2. Timoth. 2.25 Secondly because the author of that vulgar translation takes the phrase agendi paenitentiam in another sense then doing of penance as 1 Kin. 8.33 If thy people Israel shall flie before their enemies et agentes paenitentiam confitentes and shall confesse their sinnes and repent not doe Penance then forgive c. So vers 35. If heaven shall bee shut that it raine not Et orantes isto loco paenitentiam egerint nomini tuo and they shall pray unto thee and repent then bee mercifull c. But most plainely vers 47. Et egerint paenitentiam in corde suo If they shall repent in their heart when they are in captivity c. This cannot bee meant of an externall satisfactory sacrament because the words expresse clearely an internall and cordiall repentance Thirdly because he makes these words paenitemini and agite paenitentiam synonyma as both signifying one and the same thing for sometimes this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by him agite paenitentiam as Matth. 3.2 and 11.21 and Act. 26.20 Sometimes paenitemini Mark 1.15 and Luk. 10.13 and Act 3.19 Fourthly hee attributes this phrase agendi paenitentiam to those whom Gregory Martin himselfe will confesse did no externall satisfactory penance as 1. this phrase is given to the Israelites for Benjamin Judg. 21.15 and all Israel was very sorry Et egit paenitentiam and repented them for the destruction of that Tribe they were sorry for what had hapned but they did not doe penance for it 2. This phrase is given to the damned spirits Wisdo 5.3 Tum egerint paenitentiam then they shall change their mindes not doe penance 3. This phrase is given to God himselfe First negatively 1 Sam. 15 29. Hee is not like man ut agat paenitentiam that he should repent Secondly affirmatively as Ierem. 18.8.10 if that nation which I have threatned doe repent agam ego penitentiam then will I also repent c. Now unto the Lord neither the Rhemists nor Gregory Martin I hope dare attribute externall penance His fourth Argument is because all the latine Object 4 Fathers read it thus agite paenitentiam doe penance I answer first Basil interprets it otherwise as Answ 1 aforesaid and hee was a Father although a Greeke Father so Lactantius expounds it otherwise as aforesaid also so Tertullian contra Marc in graco sâ—no vox panitentiae non a confessione sed a mentis mutatione this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance according to his true and germane signification is so called from an internall mutation of the minde not from an externall confession of the tongue Secondly this word Poenitentia is expounded Answ 2 two maÌ„ner of waies 1. Grammaticè 2. Translatitie First this word Poenitentia repentance may be expounded Grammatically that two manner of waies first simply pro mentis in melius mutatione for the change of the minde from evill to good and thus it is most usually taken in Scripture as Acts 5.31 and 11.18 and 2 Tim. 2.25 and in this verse also and Matth. 4.17 and in all those places where repentance is preached absolutely Secondly complicatè for repentance testifyed by outward signes whether 1. by sorrow and mourning as the Corinthians did a 2 Cor. 7.10 or 2. by sackcloth ashes as the Ninivites did b Iona 3.5 they of Tyre and Sidon would have done had they had those meanes which Corazin Bethsaida had c Matth. 11.21 and this is the same repentance formerly spoken of to wit a true change of the minde expressed by some outward signes of humiliation but not as satisfactory penance Secondly this word poenitentia may bee expounded Translatitiè and that two manner of waies First orthodoxè truly for repentance testifyed by the signes of sorrow and shame publikely and solemnly being imposed by the Church and thus Augustine and many both Greeke and Latine Fathers take the word this is true but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense in all the Scriptures Secondly haereticè falsely for satisfaction imposed secretly in
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
his power How abundantly able hee is to reward all those who serve him and to punish all those who offend him Fifthly remember in how great need we stand of his mercy and how miserable we are without it § 7. Neither by Ierusalem for that is the city Sect. 7 of the great King Why doth not our Saviour say Sweare not by Quest 1 Ierusalem because that is my title or my Fathers citie but the city of the great King First the Iewes did not acknowledge Christ and therefore hee urgeth that which they acknowledge Answ 1 Answ 2 Secondly because Christ had rejected the Citie Iohn 4. and the people Rom. 11. Answ 3 Thirdly he saith this that he might give the glory to God his Father and not take it to himselfe Answ 4 Fourthly because the Iewes respected Herod and Pilate and the Romans more then Christ and therefore he shewes that all their power authoritie and dignitie is nothing in comparison of this prerogative to bee the citie of the great King because all other things are uncertaine onely this is solide Answ 5 Fifthly to teach us that all Christians should and ought to labour to bee the citie of the great King and a kingly Priesthood 1 Pet. 2.9 Quest 2 Why should Christians thus labour to bee a holy citie unto God Answ 1 First because we are of God 1 Iohn 5.19 and therefore we must serve and obey our King Answ 2 Secondly because those which are without and strangers from God are of the synagogue of Sathan Revel 2.9 and therefore are not to be imitated Answ 3 Thirdly hereafter we shall be separate from others in glory and therefore here wee must in grace Wherefore let us alwaies remember this citie that is heaven and comforme our selves thereunto making that the scope of our life and care and of all our endeavours yea hence let us labour 1. for spirituall knowledge that it heaven we may know as we are knowne 1 Cor. 13 12. 2. For purity because no uncleane thing shall come into heaven Revel 21. the last verse and 22.25 3. For good affections because evill lusts warre against the soule and would debarre us from heaven 4. That we may be made spirituall because flesh and blood shall not inherite the Kingdome of God 1 Cor. 15.50 5. Let us labour to be zealous for Gods glory because we are created unto his service and wee shall receive the inheritance of sonnes if by our service we glorifie him Vers 36 VERS 36. Neither shalt thou sweare by thy head because thou canst not make one haire white or blacke Sect. 1 § 1. Neither shalt thou sweare by thy head Quest 1 Why may wee not sweare by our owne head Answ Because God hath given it unto us and therfore we must not idolize it by swearing thereby Quest 2 Why doth Christ forbid us to sweare by our head Answ Because it is a very childish thing to sweare by creatures as bread light hand head and the like as appeares by these reasons First because as our Lord else-where expoundeth himselfe He that weareth by the Temple sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet by no meanes hee will sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same under a little sugar Secondly because he calleth upon dumbe things that cannot heare hee bringeth them to patronize his cause who can neither hurt nor helpe like infants that prate unto babies made of clouts or like Baals Priests unto whom he was not able to give answer though they called upon him from morning till noone tide § 2. Because thou canst not make one haire Sect. 2 white or blacke Why doth our Saviour name here onely the haire of the head Quest To teach us that the least things must be directed unto the service of God Answ or that we must not take any liberty at all for swearing Christ could have observed greater things in the head then this namely I. That it is the seate of the minde judgement and men ory II. That it is the receptacle of the five senses the other parts having onely the sense of Touching III. That it is the place of Speech whereby we are distinguished from bruit beasts IV. That the office of the head is to nourish the whole body it being the conveiance both of meate and drink unto the stomacke But Christ passeth by all these onely naming the haire the excrements of the head that he might shew unto us that no freedome or liberty is to be given to swearing at all § 3. White or blacke Sect. 3 What shall we thinke of those who by powdring of their haire Quest. and painting of their faces can make themselves white though naturally blacke First in generall Pet. Mart. 342. saith fucus Ans 1 which signifies painting signifies also a Droane because none but idle droanes who doe not belong unto the Beehive of Gods Church neither employ themselves in any lawfull or commendable course of life use it Cyprian saith it was invented and devised by the devill And Hierome de veland virg saith Non sunt membra qua Deus fecit sed sathan inficit The painted face is a member not of Gods making but of the Devills marring He who desires to see the opinion of Tertullian Cyprian Ambrose Chrysostom Hierom and Augustine herein and what they thought of powdring and crisping of the haire and painting of the face let him reade Peter Martyr 2.11 § 75. c. Secondly more particularly I expresse what Ans 2 we thinke of this practise in these particulars I. Thou teachest thy face to lie and to speak and to shew what it is not And therefore if lying fraud and dissimulation be evill no better is painting II. Thou corrects Gods handy work as though thou couldest make thy selfe more perfect then God hath made thee this is pride in thee and a tempting of God to perswade thy selfe that thou canst make thy selfe better then God hath made thee III. It is the usuall practise of harlots and therefore those who would not be thought to bee such should not use this scandalous and offensive practise IV. Women must not be more carefull to please men than God and therefore they avoid this painting V. The end certainely is either first pride or secondly a temptation unto lust And therefore the thing cannot be good Vers 37 VERS 37. But let your communication be yea yea nay nay for whatsoever is more than these commeth of evill Sect. 1 § 1. But let your communication be yea c. The scope of our blessed Lord in these words is to forbid all common swearing or all swearing in our common discourse and therefore I will adde something to what hath beene said before vers 34. Quest 1 Why doth our Saviour forbid swearing in our ordinary talke as an ungodly and wicked thing Answ 1 First
the evill one First he never sleepes but alwayes wakes and Answ 1 watcheth over his children And therefore no danger can come upon them at unawares Secondly he knowes all things yea foresees Answ 2 all things before they come therefore hee can keepe backe and prevent whatsoever hee pleaseth Thirdly he alwayes loves them yea even to Answ 3 the end 1 Iohn 13.1 therefore will be carefull of them Fourthly he can doe whatsoever he will for Answ 4 all power is in his hands Mat. 28.20 And therefore he either can keepe off danger or deliver from danger or chaine up our enemy Fifthly Nullum tempus occurrit Deo his help Answ 5 comes never too late for he can preserve in the Den Dan. 6. and in the fire Dan. 3. Sixthly he knowes all things whether they Answ 6 be good for us or not yea can order and dispose of all things to our good Rom. 8.28 § 3. For thine is the Kingdome Sect. 3 The Papists blush not to affirme that this conclusion Obiect 1 is not Scripture producing these Arguments or Reasons for the proofe hereof First some of them say that we the Protestants have corrupted the Text and added these words Answ This is a most impudent scandall to say that we Protestants have added this conclusion for it was used long since by the Fathers as followes by and by Object 2 Secondly Bellarmine saith that these words For thine is the Kingdome c. are not Canonicall Scripture but were added by the Gretians Answ These words are not added unto the Greeke Text but are diminished and taken away by the Latine Translator as Valla observes Obiect 3 Thirdly divers Latin Fathers who understood Greeke well enough in their Exposition of the Lords Prayer make no mention of these words at all neither are they found in divers Bookes First we will oppose or vie Fathers for Fathers Answ 1 Bookes for Bookes with them Answ 2 Secondly the authority of the Greeke Fathers who write and speake of the Greeke Text is greater and more venerable than the authority of the Latine Fathers who say nothing thereof Amesius tom 1. p. 22. Now these words are in the oldest Greeke copies and they are older and more excellent then the Latin copies yea these Greek Fathers Theophylact Euthymius and Chrysostome both upon Mathew in his imperfect worke which is fathered upon him reade these words yea it was used alwayes by the Greek Church which wuld rather certainly give credit to the Greeke Text then to the Latine Answ 3 Thirdly although many Latine Fathers recite not these words yet they are recited by others of as sufficient authority as they are for both the Churches in France Holland Spain and Italy use them see defence of reformers against Master Hutton part 1. pag. 210. yea these words are found in the copies of other tongues besides Latine Munster telleth us he saw an old Hebrew copie wherein these words were and also a Syriack Musculus saith he saw an old Chaldee copie wherein they were likewise And the Christians in Arabia use this conclusion in generall Beza sup telleth us that the most part of the Gretians used them but Erasmus sup saith all and Bellarmine doth not much gainesay it de verbo Dei l. 7. de bonis operib partic 1. 6. Object 4 Fourthly these words are not in the Latine Canon therefore they are not Canonicall This is their chiefest and strongest reason Or the Enthymeme may be thus framed Hieromes or the vulgar Latin Bible hath not this conclusion therefore it is not authenticall Answ 1 First the vulgar Latine Bible is none of Hieromes Bellarmine himselfe will not undertake to defend and maintaine this quarrell but wayes the cause in a manner confessing that it is none of his Secondly Hierome hath corrected many Answ 2 things in his Bible upon which he paraphraseth which yet remaine corrupted in the vulgar Latine and therefore it is not authenticall whosoever ownes it Thirdly I answer the objection with the objection the vulgar Latine Bible hath not this conclusion for thine is the Kingdome c. Therefore Answ 3 it that is that Bible or that Interpretation of the Bible is not authenticall For the proofe of this answer observe I. The New Testament was first written in Greeke and this Gospel either in Greek or Hebrew as all confesse as we shewed before in the generall questions before the first chapter Question 10. And therefore if these words be in the Hebrew copie and in all the Greeke copies as was shewed before then it must necessarily follow that the Latine is not authenticall which hath them not II. If wee looke but into this very Prayer which is taught us by our Saviour we shall find the vulgar Latine Bible to be of small authoritie First in Luke 11.2 The whole Preface is omitted except father when ye pray say Pater sanctificetur c. Father hallowed bee thy Name Secondly the third Petition Thy will be done c. is wholly left out Thirdly halfe the last Petition But deliver us from evill is left out also And therefore this Translation is but a crooked Rule to walke by Fifthly Bellarmine objects the Greeke Fathers Obiect 5 and Churches using this conclusion in their Liturgies separate it from the Lords Prayer not continuing it with it as here it is Bellar. de verb. Dei 1.7 de bonis oper partic 1.6 And he instanceth upon the Liturgie of Chrysostome Although this Liturgie which hee quotes be adulterate and none of Chrysostomes Answ yet it is false that it is separated from the Lords Prayer for even there it goes before the conclusion Amen Sixthly they object Cui bono what good Object 4 could it be to Hierome or the Author of the Latine Translation to leave it out if it had beene of the Scripture or divine authority Or for what end should they doe it First I answer hereunto as Bellarmine doth for the omission of the Preface and 2. Petitions mentioned Answ 1 in the former Objection Answer last from Luke 11.2 de bonis oper partic 1.6 quod verò that this conclusion was omitted through the carelesnesse and oversight of the Writer or Printer Secondly our venerable Fulke answers that Answ 2 those who writ the first copies over againe omitted these words in the second writing as a thing commonly knowne and daily rehearsed of every man Fulke Preface to the Rhomist § 38. If the Authenticalnesse and divine authoritie Quest 1 of the latter part of this verse be thus questioned then how may it appeare that it is Canonicall First the matter and substance of the words is Answ 1 holy nothing in them dissenting from the Analogie of faith but agreeing thereunto being borrowed from 1 Chron. 29.11 Cartwr resp Rhem. praef § 38. Answ 2 Secondly these words are most apt fit and pertinent to the matter in hand for herein our Saviour renders the reason why wee begge all these things at Gods hands because the
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely 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 Traditions 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 against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary 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 Eâ—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 Traditions Answ 2 is the Holy Spirit which directs the Bishops 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 constitute Answ 3 or ratifie a Doctrine contrary to the written 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 Traditions 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 superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced 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 Honour 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 whatsoever 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 parents 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 understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother 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 Patientis materiae And thus if wee looke upon Father 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 etheâ— 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 honour 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 Father 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 vertue from the Father h Arist de gen animal lib. 1. 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 rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children 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 Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
Iew do injurie against thee which art also a Jew go thou to him and tell him of it between your selvs alone and if hee acknowledge the wrong and doth give thee satisfaction thou art to cease further to call him into question as being reconciled and hee won unto thee by this thy loving carriage but if he doe despise thee as but one to one yet use not extremity but again go to him and take with thee one or two before whom thou maiest manifest the wrong received that they may bear witnesse of it as also of thy charitable proceeding and may be a mean to the same partie for thee to consider of his evils and to make thee recompence for the same but if hee regard not their counsell neither then complain to the authority of the Jewish Synedrion and let them perswade him to deale well with thee and to make satisfaction for the injury done But if hee become so gracelesse and so wickedly obstinate that hee despise it and so no such means as these will do him good then use if thou wilt the utmost remedy and deale with him as if he were no faithfull Iew Bishop Bilson of the perpetual government of Christs Church that is bring him before the Roman power and sue him at Caesars bar as if he were a Publican or Heathen So that this place is meant of private and personall suits and quarrels between man and man Jew and Jew as the state stood then of which our Saviour did speak § If thy brother sinne against thee Sect. 1 The Papists affirm that no Generall Councell is of sufficient authority without the allowance of the Pope and that hee is in such sort above all Councels that hee cannot though hee would submit himself to their sentence Bellarm. de Concil lib. 2. Cap. 11. 14. Now against this an Argument or two may be framed from this place The Scripture here saith Hee that refuseth to Argum. 1 heare the Church let him bee unto thee as an Heathen man and Publican Therefore if the Pope shall refuse the sentence of the Church assembled in generall Councels hee is no better by the voice of Christ then an Heathen Our Saviour saith here If thy brother offend or Argum. 2 sinne against thee c. Tell the Church But the Pope is our brother he being a Christian and one who prayeth or ought to pray Our Father c. And therefore the Pope may bee called to the judgement of the Church and consequently be judged censured and punished by the Church Now the Church doth nothing but by her Prelates and therefore the Pope may bee judged by a Councell consisting of Prelates This Argument was first framed by Gersâ—â— Doctor Parisiensis First hereunto Bellarmine answers Although Gerson said That the Pope ought to acknowledge himself to be subject unto the Church yet we answer that the Pope fulfilleth this Precept when hee reproveth a man in private next by witnesse and after shall himselfe proceed unto publike censure Bellarm. lib. 2. de Concil Cap. 19. § Sed iterum Replie Hereunto as credible a person as the Cardinal is answers Christ said not unto Peter Tell thy selfe but tell the Church which is a Congregation in a Councell Greg. Papa apud Aenaem Sylvium lib. 1. comment de gest Concil Basil Answ 2 Secondly Bellarmine answers again By this word Church is either understood a Bishop as Chrysostome would have it or a company of the faithfull with their head Wherefore in every Bishoprick all offenders are to bee carried unto the Church and Bishop of that place but if that Bishop sin then hee is to bee carried to a higher Church namely to the Arch Bishop or Patriarke under whom hee is if an Arch Bishop or Patriarke offend they are to be carried yet to a higher Church to wit to the Church of Rome or a Generall Councell over whom the Pope is but if the Pope offend he is to bee reserved to the judgement of God for there is no Church unto which he can be carried or before which accused seeing that without him no Church can be found which hath an head Reply 1 First this word Church signifieth either an universall Congregation and Assembly or a Councell consisting of that Assembly but it no where signifies only a Bishop neither doth Chrysostome say Dic Episcopo tell the Bishop but Dic Ecclesiae id est praesultibus ac praesidentibus tell the Church that is the Prelates and Presidents thereof and so also Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore by the Church is alwayes meant some body of men and never a particular person Reply 2 Secondly Christ in these words remits or sends Peter himselfe to the Church as to a superiour Tribunall or judgement yea to a particular Church Now if every or any particular Church have greater authority in judgements then either Peter or any of the Apostles yea or any particular person then much more the Vniversall Church which is represented in a Generall Councell Reply 3 Thirdly the evasion of Bellarmine is idle viz. That when these things were spoken to Peter hee was but a private man and not as yet the Vniversall Bishop and head of the Church and therfore hee did justly then acknowledge himselfe to be inferiour unto the Church For Peter was now an Apostle but an Vniversall Bishop he was never And wee leave it unto them to prove Although I could say that these words were spoken after those Matth. 16.18 Thou art Peter c. when themselvs yea Bellarmine himselfe saith that hee was constituted Head and Vniversall Monarch of the whole Church and therefore it relisheth not well to say that now he is but a private man Reply 4 Fourthly Christ speaks generally If thy brother sin against thee whosoever he is except Bellarmine will say that the Pope is no Brother that is no member of the Church nor no child of God Fifthly the Pope may sin against another as Reply 5 well as another man and therefore Christ sends him to the Church yea many of the Popâ—s have beene Heretikes impure impious abusers of themselvs and of others And therefore by a Councell or Representative Church hee is to be judged and censured Sixthly in the Councell of Basil the case was Reply 6 thus collected out of Saint Hierome and Augustine and the two ancient Popes viz. that it is necessary that the Pope should be subject unto a Councell for if the Church be a Mother then must the Pope acknowledge himself to bee her sonne otherwise how shall he have God for his Father And this our Saviour shewed when hee said unto Peter Tell the Church which authority if the Pope shall contemne hee ought to bee accounted as an Ethnick and Publican Vide Aenaeam Sylvium de gest Concil Basil lib. 1. fol. 5. § Multis yea Cardinall Cusanus doth further prosecute this argument from another sentence of Saint Augustines wherein he requireth the judgement of
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
is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
of the Wife to the Husband and yet children and wives must be neglected in regard of Religion and Christ Thirdly the authority of Parents is a strong tye children being commanded to obey them and yet they must be disobeyed rather then God and forsaken for Christ Object It may here bee objected God is the God of peace and the nature of the Gospel is to bring children unto their Fathers Malach. 4.6 How then doth Religion occasion these dissensions Answ 1 First the fault certainely is not in the Gospel but in the viciousnesse of our natures Answ 2 Secondly the Prophet Malachie doth not speak of the persons of Fathers but of Religion and divine worship according to that of the Prophet Seeke the old wayes That is Iohn Baptist by his preaching shall reduce and bring backe men to the former and true religion of the Patriarkes which was taught them by God Thirdly certainely Religion doth sow the Answ 3 seeds of concord amongst the godly but not with the wicked although they be most deare in regard of some other naturall bond For it is with the wicked and the righteous as it is with the wheat and the tares while the wheat and tares grow together the wheat is oppressed with the tares and the tares supported by the wheat but when they are separated then the corne is gathered into the Garner and the tares bound in bundles and cast into the fire So while the righteous and wicked are conjoyned together the righteous are oppressed and burdened and the wicked supported on the contrary when they are separated the godly flourish and the wicked fall and wither VERS 37. Verse 37 Hee that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of mee § 1. Hee that loveth Father or Mother more then mee Sect. 1 It is questioned betweene us and the Papists Object whether children may enter into profession of Monkery without their Parents consent They holding the affirmative prove it thus from this verse Christ saith Whosoever loveth Father or Mother more then me is not worthy of me Therefore children may become Monkes without their Fathers leave Bellarm. de Mon. Cap. 36. First in this place our Saviour speaketh of Answ 1 Persecution when a man ought not for love of his friends to deny Christ but the Monkish life is not Persecution Secondly a man may leave his Parents as Answ 2 Christ commandeth though hee dwell in the same house with them that is by setting his love and affection on heavenly things Thirdly all goe not to Christ that come into Answ 3 Monasteries Doth our Saviour speake here only of Parents Quest 1 and Children Hee doth not prohibite these Answer that he might grant this liberty unto others but rather doth include all others in this A majore ad minus For First all authority and superiority whether Kings Magistrates Iudges or whatsoever are included here under the name of Parents or Father and Mother And Secondly all love and propinquity of brethren friends and the like are implied here in Children So that the meaning is that all men whatsoever are to be post-poned unto Christ seeing that these who are most deare both by nature and the Law of God are to be left and forsaken in regard of him Our Saviour by this expression of Father and Mother would teach us That great honour is due unto Parents from Children Reade Levit. 19.3 Prov 23.22 Observ Malachie 1.6 Why must Parents be thus highly honored Answ 1 First because nature teacheth it all nations though never so barbarous honoured their Parents and taught that this reverence and honour was due unto them because Children had their being from their Parents and were begotten for their Parents good Ego mihi te genui Answ 2 Secondly because reason doth dictate this unto us For I. Parents sustaine many cares and sorâ—owes for Children the Mother undergoes great paine when the child is in the womb but greater when it comes out of the wombe into the world yea being borne much paines and care in the nourishing of it The Father he provides and takes care for it and often breakes his head and sleepe with care for his child yea II. All the care of Parents is for their children and whatsoever they have they have it for them and they weary their bodies for the enriching of them And therefore it is the greatest reason in the world that children should honour their Parents Answ 3 Thirdly because Religion teacheth this unto us For I. God commands it Exod. 20 12. Honour thy Parents And II. God hath engraven his image in Parents A King in a Common-wealth and a Father in a house being the image and substitute of God Whence First sometimes God is called our Father as Malach. 1.6 and 2 Cor. 6.18 Ephes 4.6 And Secondly sometimes Parents and Magistrates are called gods Exod. 23.28 Psal 5. III. God gives wisedome unto children as they increase in years that thereby they may understand what honour love obedience respect and duety is due unto their Parents Iob 32.7 IV. God hath â—ncouraged and excited children to honour their Parents with a promise of blessings Ephes 6.2 3. And therefore seeing God hath commanded it and promised to blesse it and charged children to see him in their Parents yea endued them with wisedome and understanding to know what belongs unto Parents or what is their duetie towards their Parents It is then great reason that children should love and honour them Answ 4 Fourthly children are bound to love and reverence their Parents because otherwise it were no great matter nor worth acceptance to forsake that for Christs sake which wee care not for Quest 3 Who are here to be blamed Answ 1 First those children who curse their Parents are cursed children and justly to be reproved Reade Exod. 21.17 Levis 20.9 Deut. 27.16 Proverbes 20.20 Answ 2 Secondly those children who deride and despise their Parents are here also to bee blamed Many despise their Parents because they are wiser themselves then their Parents are Indeed young men perhaps may bee more quicke and prompt but old men are more solid and profound young men may thinke old men to bee fooles but old men know that young men are fooles Gen. 9.23 Yea suppose that children bee more learned or wiser then Parents yet by no meanes they must despise them and that for these reasons namely I. Because they are their Parents Men of rare and singular gifts must not despise those of inferiour parts whatsoever they are much lesse then their Parents II. Because God hath threatned to punish such children as contemne their Parents Prov. 30.17 III. Because if they bee more learned then their Parents they are the more obliged and beholden unto them that have taken more care of their education and bestowed more in the bringing of them up then their Parents bestowed upon them If a Father shall