By Corban thou shalt receive no profit by me This exposition is as agreeable to the scope of the place as it is to their form of swearing and plainly sheweth how the Pharisees by their Traditions transgressed the Commandment of God For God commanded saying Honour thy father and thy mother But the Scribes and Pharisees said Whosoever shall say to father or mother seeking relief By Corban thou shalt receive no profit from me he was discharged Vide Drusium de tribus sect lib. 2. cap. 17. Cui bono To what end did the Scribes and Quest 2 Pharisees teach this unjust and wicked Doctrine For the understanding hereof we must know Answ that the Priests Scribes and Pharisees being given to covetousnesse that their oblations might be the greater and better they covered over their impiety with a curtain and vail of Religion saying That it was better to offer unto God those things which were to be given to parents than to confer them upon their parents and they gave this double reason for it viz. First because God is the chief and principall Father according to that of Esaias O Lord thou art our Father But we must here remember that this is to be understood when parents do enjoyn that which is contrary to God that is if our earthly Father bid us do any thing which our heavenly Father forbids us to do then we must obey the Lord because he is our chief and principall Father but in those things which God commands we must say or think we hear the Lord say That Obedience is better than Sacrifice And therefore when the Lord commands us to releeve our parents we must do so because therein we obey our God and not say O but it is a better deed to spend that which I should expend upon my Father in sacrifice and oblations unto God for in so doing we disobey him yea we honour and please the Lord better in honouring and releeving our indigent and aged parents than in offering up any outward sacrifices Secondly the Priests confirmed this their Tenet by this reason because it would more profit and benefit their parents to offer that unto God which they should give unto them than if they should really receive it The Pharisees held that if children should say to their poor parents The gift which I have promised and will offer up unto God will benefit you more than if I should give it unto you that then they were not bound to feed them or supply their necessities l Carthus s p. 130. b. medio But we must not neglect an ordinary duty in hope of a miraculous or extraordinary successe we must not offer that up that in sacrifice which should feed our parents in expectation that they shall be fed from heaven or miraculously be sustained without meat for they stand in need of relief but not the Lord of oblations And therefore those things which ought to be administred to the necessity of poor parents should not be offered up unto God who in this case would say I require not your Sacrifices that is I never commanded that a man should take necessary food and provision from his parents to give it unto me Concerning the adorning and beautifying of Churches a question betwixt us and the Papists we affirm That the Churches of Christians and places of Prayer ought decently to be kept yea and with convenient cost and seemly beauty to be built and repaired and Church vessels with other necessary furniture to be of the best not of the worst but yet it followeth not that such immoderate and excessive cost should be bestowed upon Idols to garnish and beautifie Idolatry and poor people in the mean time to want And this we prove by this Argument from this place Argum. Our Saviour Christ here reproveth the Scribes and Pharisees because they drew the people to be good unto the Altar and to bestow largely upon them and so leave their parents helplesse And he often doth inculcate that golden saying I will have mercie and not sacrifice it being better to succour the living Temples of God which are the bodies of his poor children than to bestow superfluous cost upon dead Temples of stone Willet Symps s 485. Sect. 3 § 3. Thus have ye made the Commandment of God of none effect by your Traditions Quest 1 What did our Saviour here tax in the Scribes and Pharisees Answ Two things namely I. That they honoured and observed their Traditions more than the Commandements of God And II. That many of their Traditions were directly contrary to the Commandements of God Quest 2 Who are in both these particulars like unto the Pharisees Answ The Church of Rome For First the Commandements of that Church are much more honoured and observed than the Commandments of God for it is there taught that the Romane Church authoriseth the Holy Scriptures that is to say that the ordinances of men authorise the Commandements of God Secondly in the Romane Church they teach things absolutely contrary to the word of God For I. God saith Exod 20. Thou shalt not make the likenesse of things which are in the heavens or in the earth thou shalt not bow downe before them c. But in the Church of Rome they paint the Trinity and kneele before the Images of Saints II. God saith by his Apostle 1 Tim. 3 2.4 That a Bishop should be a husband of one wife only and that his children should be subject to him in all reverence But the Romane Church willeth that a Bishop have neither wife nor children III. God saith by his Apostle 1 Cor. 14. That it is better to speake five words in the Church in a tongue understood of the people then ten thousand in an unknowne tongue But the Papists are commanded to serve God in an unknowne tongue and to pray in latine VERS 9. But in vaine doe they worship mee Verse 9 teaching for doctrines the commandements of men Wee produce this place against the Monasticall life now used in Popery and hence prove it to be but a humane invention There is neither Precept nor President either in Old or New Testament of the Monasticall life of the recent Monkes But it is only proper unto the Lord to institute and ordaine all religions and religious kind of lives by his word Therefore that religion or religious kind of life which hath neither Precept nor President in the word is but hypocriticall and humane In vaine saith our Saviour doe they worship me teaching for doctrines the commandements of men Whence I frame this plaine and direct Argument Those who worship God by a kind of life religion and worship which was never commanded by God worship him in vaine that is worship him not at all or worship him hypocritically But the Monkes worship God by a kind of life and religious worship which was never commanded by God Therefore therein they worship him in vaine and not at all truely but altogether hypocritically
Thou art Peter because thou beleevest in Petra that is in me the Rocke upon the which I will build my Congregation whom I will have to be called Peters deriving their name from mee the Rocke as thine is derived because whosoever shall beleeve in mee as thou dost shall be called by the same name thou art and who so confesseth me as thou dost shall be called Peter of me Petra that is a Christian of my name Christ Thus Origen in hunc locum saith If we affirme and confesse that Christ is the Sonne of the immortall God as Peter did then are wee Peters and shall obtaine the same felicity that he hath obtained because our confession and his is all one If we confesse Christ to be the Sonne of God the Father revealing it unto us it shall then be said to each one of us Thou art Peter And thus our Saviour calleth him Peter and promiseth to build his Church upon that Rocke which hee had confessed and which hee knew when he said Thou art Christ the Sonne of the living God that is I will build my Church upon my selfe not upon thee because I am the Rocke and thou onely derived from it or one depending upon it ſ Sylloge voc exotic p. 126. § 2. Vpon this Rocke Sect. 2 Who is the Head Quest and foundation of the Church Not Peter or the Pope but Christ Answ for as naturall members take spirit and sense from the head so the Church takes her spirituall life and feeling from Christ who is only able to quicken and give life Ephesians 1 21 23. Colossians 1 16 18. And is therefore by this title of the head of the Church lifted up by Saint Paul above all Angels Principalities and powers Wherefore although the Pope were the successour of Peter and Paul yet should hee not therefore bee the head of the Church which agreeth to none in heaven or under heaven that is meerely a creature but is proper and peculiar to our Lord Christ Against this the Popish Writers generally object Gbject 1 this place arguing thus Christ saith to Peter Thou art Peter and upon this Rocke will I build my Church therefore hee was Ruler over the Apostles and the Foundation and the head of the whole Church and the universall Bishop of the earth And therefore the Pope of Rome his successour is the head of the Church the Bishop chief Ruler over all the particular Churches in the world Peter they say is the foundation of the Church of him it dependeth in him it resteth and he is the head thereof and as God dwelleth in Christ so doth Peter in the Pope Bellarmine frames the Argument thus If Peter be the Rock upon which Christ built his Church then Peter is the Monarch and head of the Church and consequently the Pope his successour because that which in a building is the foundation in a body is the head But the former is true from this verse Therefore also the latter Answ 1 First nothing more undermineth the whole foundation of Popery then to take away the Romish sense and interpretation of these words Thou art Peter and upon this Rock will I build my Church for by Rock in this place the Papists understand not Christ as do the Protestants but Saint Peter and with that confidence and insultation that they challenge all Protestants to answer it or contradict it if they can Let all the Lutheranes come say they and joyn issue with us the authority of this place is invincibly for us yeelding unto us the Triumph Roffensis advers Luth. Art 25. Bellarm de Rom. pon li. 1. Cap. 10. Staplet doctr princip Cap. 3 c. 5. alij vide Dr. Mort. appeal Li. 1. Ca. 2. § 30 p. 36. fine Answ 2 Secondly this Objection is so abundantly answered by our men that I may well spare my pains let the studious Reader instead of many reade onely these few Scharp de Capeti eccles milit pag 100 and 116 and Peter not at Rome pag. 28. c. Cham. tom 2 fol. 376. Willets Synops 152 c. and Bishop Davenant Determin pag. 220 and Pareus s In all which he shal see the present Objection so fully answered that no Papist as yet that I know of hath undertaken to confute their Answers I will adde an Answer or two because this Objection is daily and hourely whispered as a truth undeniable Answ 3 Thirdly if by the Rocke be meant Peter yet not onely Peter but the rest of the Apostles also For the Question being asked of all But whom say ye that I am Peter to avoid confusion gave answer in the name of all the rest of the Apostles upon whom in respect of their Ministery the Church is as well builded as upon Peter Revelat. 21.14 As appears thus I. All being asked the Question it must necessarily follow that either Peter gave answer for all and as the mouth of the rest or else that Christ asked his Apostles a question but received no answer from them which cannot be affirmed without charging Disobedience upon the Apostles who would not Answer when their Master spake unto them and Negligence upon Christ who seeking to strengthen all the Apostles in the faith towards himself should have given them no strength at al neither by experience of the work of God within themselves nor by the glorious promises which he annexed to this confession unlesse he had in Peters Answer received the answer of the rest and in speaking to him had spoken to the rest II. It appeareth otherwhere by Peters own confession that the rest knew that Christ was the Son of the living God as wel as he himself Iohn 6.69 And therfore what should hinder them from making confession of it as well as did Peter and in regard thereof to be as much respected of their Master as he Fourthly although by the Rock here be meant Answ 4 Peter yet it will not follow that Peter is the Head of the Church for those Fathers who interpreted Peter to be this Rock did render other reasons why he was called a Rocke then this because hee was constituted made the Head of the Church Nazianzen saith Petrus petra vocatur c. Peter is therefore called a Rocke because the Church is built upon his faith or hath his faith for her foundation And Theophylact Quia primus eam confessionem edidit super qua Ecclesia fundanda erat Peter was therefore called a Rocke because he first made that publike confession of Christ upon which the Church was built yea Erasmus hath observed in the sentence of S. Cyprian that although Christ had called Peter the Rock yet it was not to make Peter the Imperial top but the representative Type of the Church that as he answered in the name of all so every one professing the same might be a Petrus in his kind Erasm annot in Matth. 16. Accordingly Cardinall Cusanus from S. Hierome answereth that although the word Rocke
the Rock upon which the Church is founded is neither Peter nor his successors but Christ as was abundantly shewed but even now Secondly yea if wee should admit that Peter Answ 2 was called a Rocke then wee must understand it of his Confession not of his Person as Hilary de Trinit 6. seemes to understand it Thirdly yea if the Church were built upon Answ 3 Peters Person which wee must not grant yet it would not follow that it is now built upon the Pope because neither had Peter any successour in his Apostolical office neither if he had could his personall priviledges be derived to his successours For in the same sense that Peter is called the foundation of the Church are the other Apostles called foundations also but their personall priviledges were not devolved to the Bishops their successours and therefore neither Peters Answ 4 Fourthly and Lastly the Rock and foundation of the Church ought to be perpetually firm stable and immovable but this the Popes are not For First if we consider their persons then without doubt we may safely say that the gates of Hell have prevailed against them many of them having been Magicians Atheists yea Devils incarnate and monsters in nature Secondly if we look upon and consider the publike profession of the Orthodoxe faith then it is certain that many of them have erred and fallen from the true faith many of them being Hereticks as might be instanced in Liberius Vigilius Honorius and divers others Object 3 But Bellarmine here yet further presseth these words thus de verbo Dei lib. 3. Cap. 5 Peter here is literally called the Rock the foundation of the Church and the chief Rector of his Church and so consequently are al his successours from hence a double Argument is framed by him Argu ∣ ment 1 First if Peter be a Rock then he shall not bee broken he shall not be carried about with every wind of Doctrine that is he shall not erre in faith at lest Quatenus petra that is as he is the chief Bishop First these words upon this Rock will I build my Answ 1 Church are not literally spoken of Peter as is abundantly proved before Answ 2 Secondly although these words were understood of Peter yet we deny that they belong also unto the Pope his successour as they terme him as is also shewed before Answ 3 Thirdly the Argument alleaged is no Argument that is doth not agree with any Mood in any Figure but is only a confused reasoning If Peter be a Rock then he shall not be broken that is not erre in faith that is as he is the chief Bishop Thus he goes about not only to distinguish his person but also to separate him from his office which is ridiculous because an office is no other thing but a quality happening or acceding unto a person and the office cannot but be affected either by the vertues or vices of the person as if a man be learned and a Bishop then he is a learned Bishop if unlearned then he is an ignorant Bishop So although Marriage respect properly the person yet if he who is married be a Bishop we say he is a married Bishop and therefore it is a foolish thing to distinguish the person from his office seeing the office is a quality and an accident which cannot subsist without the person which is the substance Thus also if a man be an Heretike and a Bishop we truly averre him to be an Hereticall Bishop and that man cannot be a Catholike Bishop which is not a Catholike man A Sword is nothing of it selfe but only Iron so framed and fashioned and yet all the faults that be in that iron so formed are called the faults of the Sword it self So when a Bishop is nothing at all by himself but only a man chosen unto that place and calling without doubt the faults of the man will be also the faults of the Bishop We conclude therefore if in this place there be not promised an infallibily of person then neither an infallibility of office That is if Peter and Alexander the 6. and Gregory 7. be not exempted from erring as they are men then neither as they are Bishops and Popes now Bellarmine himself dare not affirm the first viz. that Peter or the Popes cannot erre as they are men therfore the latter cannot bee denied namely that they may erre as they are Bishops chief Bishops and Popes Seâ—ondly his next Argument drawn from his Argu ∣ ment 2 former exposition is thsi if the Edifice be such that it cannot fall then certainly his foundation cannot fail but the former is true therefore also the latter We distinguish here of a Foundation Answ There is a foundation properly so called a Ministeriall foundation now concerning the first foundation we admit the consequence and confesse with Bellarmine that the Foundation cannot fail but the house must fal but the house may fall yet the foundation continue But nâ—ither Peter nor anâ— successor of Peters is the Church properly so called as St. Paul witnesseth 1 Cor 3.11 Now concerning the Ministeriall Foundation we deny the Consequence because as that Romane Pantheon or Temple doth not therefore fall because he is dead by whom it is built so it hindreth not but the Church may continue in the right faith although hee should apostatize that planted that faith in the Church as we see plainly in Peter when he staggered in withdrawing himself from the Gentiles by reason of the Jewes Galath 2. the Church did not therfore stagger he being not the proper foundation thereof Cham. tom 1. pag. 57. § 3. Ego I will build Sect. 3 The Papists affirm Object that the Primacie of the Roman Church over all Churches hath its beginning and originall from no other but Christ and they would prove it from these places of Scripture which therefore I conjoyn because the Answers unto them were conjoyned in one Epistle First Christ said Thou art Peter and upon this Rock Ego I will build my Church in this verse Secondly Christ said Ego I have prayed for thee Peter that thy faith should not fail Luk. 22.32 Thirdly Christ said to Peter Feed my sheep Iohn 21.16 Therefore Peter and Peters successors the Popes have their primacie from Christ Bellarm. de Pontif. rom lib. 2. Cap 17. To these places Tunstall and Stockesly two Popish Bishops yet in this point holding the truth did pithily make answer in their Epistle sent to Cardinall Poole First to the first they affirm out of the ancient Answ 1 expositors that by Rock was meant the faith which was then first confessed by the mouth of Peter and not Peters person and consequently not the Popes And they confirmed this further from St. Paul who saith that only Christ is the foundation of the Church and neither Peter nor any creature besides 1 Cor. 3. Answ 2 Secondly to the second they answer That Christ speaketh onely of the fall of Peter
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
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
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
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
nicenesse seeing by Moses law they were allowed to eate of Locusts called Arbeh for the multitude of them aa Leuit. 11.22 Object 2 Some object againe although it were lawfull to eat Locusts yet it is not likely John did because it was a fruitlesse and an unholsome foode for they first afford no nourishment or very small unto the body Pliny writeth that they which did usually eat Locusts lived but forty yeares a Plin. lib. 6. cap. 30. and Galen writeth that the birds called Seleucidae in Asia doe voide the Locusts whole which they had eaten and seeme to bee little nourished thereby Secondly Locusts are unwholsome foode according to the opinion of some the eating thereof making men leane swart coloured short lived and full of lice b Cardan lib. de subtilitate Scalig. exercit 91 Answ I answer it is not likely that either Locusts did afford so small nourishment to nature or were so unholsome as these authors affirme for First Galen upon Hippocrates his Aphorismes c Lib. 2. cap. 18. avoucheth that Locusts eaten have great force to nourish Secondly Pliny saith d Lib. 11. cap. 28. that among the Parthians they were counted a pleasant meat and were very usually eaten Thirdly Dioscorides e Lib. 2. ca. 44. saith that the people called Alphei did ordinarily eat of Locusts although they had store of other meat which argues that they were neither fruitlesse not obnoxious to the feeders upon them Fourthly Strabo f Lib. 16. Geograph maketh mention of a certain people that lived wholy of them and therefore it is not likely that they were unholsome Fiftly Bellonius g Lib. 2. Observat cap. 88. from the report of some authors testifieth that in Africa they were eaten as dainties not for Physicke but even for nourishment thereby proving it a thing not incredible that John Baptist should eat Locusts Sixtly Diodorus Siculus most fully of all other h Lib 4. declareth this telling us of certaine Aethiopians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locust eaters who neither eat fish nor cattle but onely Locusts continually which at the spring time of the yeare they get in great abundance and salt them up to preserve them for meat Seventhly it is not likely that the Lord would have prescribed any unholsome meat unto his owne people as hee did these Locusts i Levit. 11.22 Eightly and lastly this may be granted that Locusts were a base course kinde of meat used onely of the vulgar sort because it was a foode common and easie to bee had as learned Beza sheweth k Beza s Object 3 Some Jewes object that the Locusts was appointed to be eaten by the Hebrewes in remembrance of the plague brought upon Egypt by the Locusts and therefore it was not onely eaten of the vulgar sort Answ But this is but one of their fancies and idle conceits and therefore needs no confutation VERS 5. Vers 5 Then went out to him Hierusalem and all Iudea and all the region round about Jordan Iohn Preached and they go out to heare him preach his preaching is not in vaine although it be in the wildernesse for many runne unto it and are wonne by it It may here be demanded Why is the preaching Quest 1 of the word alwaies effectuall I answer first because it is Gods owne ordinance Answ 1 or the ordinary meanes appointed by God for the bringing of sinners home unto him hence it is called a fire because it melts the leaden and dull heart and warmes the cold heart it is called a hammer because it breakes in peeces the flinty and hard heart l Ierem. 23 29. it is called a seede because it begetteth us unto God m Matth. 13.19 it is called a sword because it divides betweene the affections and sinne striving to divorce us from sinne and to estrange our hearts from all iniquity n Heb. 4.12 and thus it comes to bee so effectuall wheresoever it comes Secondly as it is Gods ordinance so the Answ 2 Lord gives strength unto this his ordinance for the performing of the former effects in those that receive it whence by the Apostle it is called the power of God unto salvation a Rom. 1.16 Thirdly God hath some elect servants every Answ 3 where and therefore the word is never ineffectuall hee had seven thousand that the Prophet saw not b 1 King 19.18 and hence the word of God is not confined unto any one place c 2 Tim. 2 9. yea even in superstitious and idolatrous Athens some are converted by preaching Acts 17.32 It may further bee asked Who they were Quest 2 that went forth to Iohns preaching I answer the common sort and Publicans Answ and Soldiers and the like Matth. 15.30 Mark 18.1 Luk. 5.1 12.1 3.10.12.14 Why are the Plebeians more prone and ready Quest 3 to embrace the Gospell than the Governours Scribes and Pharisees I answer The causes hereof are Answ either first in regard of God because hee hath chosen the meane ones of the world to confound the mightie d 1 Cor. 1.26 Or secondly in regard of us and that in a double respect I. Because they that are lesse wise are more docible and willing to be taught II. Because they that are high and exalted in the world for the most part are so proud that they contemne to bee taught VERS 6. Vers 6 And were baptized of him in Iordan confessing their sinnes Whether are infants to be baptized or not for Sect. 1 it seemes that Iohn baptized none but such as Quest 1 could come unto him and confesse their sinnes which argues both more yeares and discretion than infants have I answer Answ That although the Anabaptists deny it without just cause yet wee affirme it for these reasons First because they have the thing therefore it is reason they should have the signe the children of the faithfull are within the covenant therefore the seale of the covenant belongs unto them e 1 Cor. 7.14 Secondly Christ loves them and blesses them f Matth. 10.14 and is angry with his Apostles who would have kept them from him and therefore they are to bee admitted unto this holy Sacrament least otherwise we provoke the Lord unto anger against us Thirdly Baptisme is the ordinary entrance into Noahs arke the symboll and meanes of salvation and type of the Church of Christ and therfore it were a deede very uncharitable to exclude them from it Fourthly it was prefigured by Circumcision and therefore belongs unto infants now as well as that did then Quest 2 Whether is Baptisme necessary unto salvation or not it seemes it is because they flocke so unto the Baptist to be baptized Answ 1 I answer first it is not absolutely necessarie necessariū est quod non potest se aliter habere saith Aristotle that is called absolutely necessary unto a thing without which it cannot be and thus the
9. And thinke not to say within your selves Vers 9 wee have Abraham to our Father for I say unto you that God is able of these stones to raise up children unto Abraham Obiect Answ The Jewes here object unto Iohn either wee are the children of Abraham or none are To this the Baptist answers Deus potest that God can raise up children unto Abraham even of stones and therfore there is no such necessity that they must needs be the sonnes of Abraham God is able of these stones to raise up children unto Abraham Quest 1 What is the meaning of these words Answ 1 I answer first they may be understood literally thus that God Almighty who created all things by his word can procreate and raise up even of stones righteous men who should bee the spirituall children of Abraham and so more true and more noble sons than they were who were his naturall children but not spirituall Answ 2 Secondly this may be understood Metaphorically thus that the Lord can raise up faithfull children unto Abraham even of the Gentiles who although for the hardnesse of their hearts and stolidity and grosse idolatry they are called stones yet the mercy of God can make them holy and spirituall men and consequently worthy to be called the children of Abraham Quest 2 It may hence yet be asked how many wayes God doth produce and make man Answ I answer five First hee makes man without man or woman and thus he made Adam Secondly he makes man of man without woman thus he made Evah Thirdly he makes man of woman whithout man and thus hee made Christ Fourthly he makes man of man and woman according to the common course of nature and thus hee makes all us the naturall sonnes of Adam Fiftly Deus potest God could make children and sonnes even of stones as in this verse Vers 11 §. VERS 11. I indeed baptise you with water unto repentance but he that commeth after wee is mightier then I whose shooes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire Sect. 1 § 1. The Papists say the baptisme of Iohn was of another kind then Christs baptisme was a Bellar. li de bapt ca. 20.21 and they prove it from this verse thus Iohn himselfe saith I baptize you with water but he shall Object 1 baptize you with the Holy Ghost Therefore Iohns Baptisme and Christs was not all one Iohns baptisme not giving the Holy Ghost as Christs did We answer Answ Iohn speaketh not of divers baptismes but of divers operations and ministeries in one and the same baptisme for Iohn as all other Ministers doe did but give water and Christ co-operating and working together with them giveth the Holy Ghost But they object againe Iohn doth not say Object 2 Christ doth baptize with the holy Ghost but he shall baptize therefore Christ did not baptize together with Iohn by his Spirit b Bellar. cap. 21. We answer Answ as Iohn here speaketh of Christ in the future tense so the same Iohn speaketh else where of Christ in the present tense c Ioh. 1.33 1. saying this is he which baptizeth with the Holy Ghost therefore Christ did both then baptize with his Spirit afterwards also more manifestly when the gifts of the spirit began to be shed forth more plentifully upon men 2. The same Iohn speaking of Christ saith Behold the Lambe of God that taketh away the sinnes of the world d Ioh. 1.29 hee even then when Iohn baptized did take away sinnes 3. Iohn testifieth of Christ that of his fulnesse wee have all received e Ioh. 2.16 and therfore even then Christ baptized with the Spirit which was signified by receiving of his fulnesse Against these three proofes they object three Object 3 things First that Christ is said to baptize with the Spirit not that then he baptized but to signifie that when he baptized he should not onely baptize with water but with the Spirit To this we answer first if Christ then onely Answ 1 began to baptize with the Spirit when he baptized with water it would follow that hee never baptized with the Spirit for it is certaine that he baptized not with water f Ioh. 4.2 as St Iohn the Evangelist saith that Iesus himselfe baptized not but onely his Disciples Secondly that Christ at that instant baptized Answ 2 with the Spirit is evident from Iohns words g Ioh. 1.33 Hee that sent mee to baptize said unto mee upon whom thou shalt see the Spirit come downe c. that is he which baptizeth with the Holy Ghost Christ then immediatly at the comming down of the Spirit baptized with the Spirit unlesse they will say he received the Spirit in vaine Against the second proofe they object Christ Object 4 did not then take away sinnes but it is signified that afterwards by his death hee should take away the sinnes of the world To this wee answer Answ that it is very grosse and absurde to say that Christ did not take away the sinnes of the world before his death for the Prophet David saith h Psa 32.1.2 Blessed are they whose sins are for given whence it is plaine that even under the law by faith in Christ to come they found remission of sinnes And thus much for the resolution of their objections It may now bee questioned how doth it appeare that Iohns baptisme was the same with Quest 1 Christ I answer by these reasons Answ The first is taken ab absurdo because a threefold absurdity would follow from the deniall of it First this would give occasion to the Anabaptists more to enforce their doctrine of Rebaptization Secondly if Iohns baptisme were onely a preparation unto another baptisme why then was it not received by all men Thirdly if it were onely for the sanctifying and consecrating of the water why was any more baptized then Christ for he was baptized for this end to sanctifie this ordinance as followes verse 16. The second reason is because the Baptist baptizeth unto the remission of sinnes l Mark 1.14 and there is no remission sealed unto us but onely by the Sacraments of Christ and therefore it was the same baptisme The third reason is because Iohns baptisme was the Sacrament of his doctrine and therefore if his doctrine were the Gospel then his baptisme was the Sacrament of the Gospell and so the same with Christ The fourth reason is because otherwise Christ and his Apostles were not rightly baptized for Christ was himselfe baptized of the Baptist ver 16. and the Apostles were not baptised of Christ because he baptised none and therefore it is most probable that the most of them at the least if not all were also by Iohn baptised The fift reason is because Christ was circumcised and baptised that he might be united both to the Church of the Jewes of the Christians by the Sacraments of them both that is to the
visible church which is knowne by the publicke preaching of the word right administration of the Sacraments and we deny not but wicked men may bee in the church bur not of it yea they may be members of the visible church for a time but cannot bee truely ingrafted into the body of Christ c Fulk s Ioh. 15. Sect. 1. From this verse the Papists object againe Obiect 3 that true faith may bee separated from good workes or the fruits of sanctification Bellarmine frames his argument thus In the church there is chaffe and wheat that is good and bad and therefore there may bee faith without obedience he proves the consequence thus Those that are in the church are faithfull now if these become evill or disobedient then it followes necessarily that faith from whence they are called faithfull with sin from whence they are called wicked may bee conjoyned and stand together Wee answer hereunto first the Argument is Answ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not concluding the thing denied for the Cardinals consequence is onely that faith may be conjoyned with sinne that is one and the same man may both bee a sinner and a true believer which wee deny not but willingly grant that the most faithfull are guilty of many sinnes so that our assertion is this As there is none so faithful but that they have some sinne in them so there is none that have true justifying saith in them but they have also some good workes and shew forth some fruits of sanctification in their lives and conversation and this assertion the Jesuite doth not at all refute by this his argument Secondly the consequence is faultie There Answ 2 are in the Church many wicked ones altogether destitute of good workes therefore true faith may be without any good workes this is a grosse non sequitur as wil appeare first by the like argument which I will frame thus In the Barne floore is chaffe altogether destitute and voyd of any good substance or sustenance therefore there is neither any good substance or sustenance in the wheat which is in the Barne floore This argument Bellarmine himselfe will say is an absurd one and therefore he must give me leave to say as much of his they being both cast in one mould Secondly the ill consequence of the argument appeares by this reason because all those who are in the Church have not that true justifying faith which is in controversie betwixt us and them but onely a false faith which consists either in an historicall assent or an externall confession onely which in no respect can be called justifying faith § 2. He will purge his floore What is understood Sect. 2 by floore Quest First some say that by the floore is meant Answ 1 the hearts of men but this is false Secondly some say the Church of the Jewes Answ 2 and the purging is referred to the reliques that are left therein mentioned both by the Prophet and Apostle a Esa 10.22 Rom. 9 2â— and of this opinion is both Musculus and Gualter upon these words Thirdly some understand it of the whole Answ 3 Church and so certainely it is to be understood not excluding the former exposition of the Judaicall Church Sect. 3 § 3. Whose Fan is in his hand What is understood by this Fan Quest Answ 1 First some understand it of the Gospel preached which separates the rebellious from the righteous Answ 2 Secondly some understand it of affliction which tries hypocrites as the fire doth mettall Answ 3 Thirdly some understand it of the Spirit of Gods mouth 2 Thes 2. that is his word I thinke it is to bee understood of all because both the word of God and the rods of God afflictions do ay what we are Sect. 4 § 4. He will purge his floore What is meant Quest 1 by this purging Answ 1 First some understand the hearts because they are fanned by the word of God first from all false and hereticall opinions Secondly from all wicked workes Thirdly from all foolish obedience and will worship Answ 2 Secondly some understand men who are to be separated either first in this life by the Gospel b Ioh. 8.47 and 10.26 or secondly in the life to come by vengeance and the eternall wrath of God Certainely none of these are to bee excluded because the words are indefinitely to be expounded Thirdly for the full understanding of these Answ 3 words he will purge his floore wee must observe that the Phrase is figurative or a similitude taken from the practise of husbandmen As husbandmen fan the chaffe from the corne gathering the corne into their garner and burning up the chaffe so God by his word and afflictions will purge his Church separating the gold from the drosse and the wheat from the chaffe receiving the one who approve themselves as gold tryed in the fornace into everlasting mercies and plunging the other who had nothing but a meere outside of religion in them into ever-burning Tophet And thus by this Metaphore Saint Iohn shewes us Observ that the Church of God is like a fielde of wheat Come cannot grow without earth and therefore Quest 2 it may bee here asked how many sorts of grounds there are in the world In the world there are 2 sorts of grounds Answ to wit either Wild or unhusbanded that either Barren as the sand that beares no fruit these are Atheists Fruitfull that In evill fruits these are first wicked Secondly Idolaters In foolish workes as idle flowers neither sweet not profitable these are naturall Philosophers worldly wisemen Enclosures or manured which is the Church wherin are Tares that is wicked men in the Church Wheate wherein is The stalke these are proud men or great ones in the Church The chaffe these are Hypocrites and formall professors The graine of wheat and these onely are true members of the Church Quest 3 It may here further bee demanded wherein doth the Church of Christ resemble a field of wheat or a corne field Answ I answer in many things to wit first the husbandman only tills the field it cannot till it selfe so it is the Lord onely that rules the Church and makes it by his tillage and manuring to bring forth fruit Secondly the husbandman takes all the paines with his ground for the cornes sake that hee may have bread so the Lord hedgeth and husbandeth us that we might be a new lumpe of unleavenâ—d brâ—ad unto himselfe 1 Cor. 5.7.8 Thirdly the chaffe and the wheat spring both from one and the same seede so 1. the same word of God begets both the righteous and hypocrites and 2. both the true professors and orthodoxe and heretikes and schismatikes ground their opinions upon the word Fourthly the chaffe though springing from the seede shewes not the nature of the seede but the graine of corne beares his forme and shewes his nature so hypocrites and heretikes shew not the true solide and sincere fruit of
the servant Quest 2 it had beene more fit thâ—â— John should have come unto Christ then the Messias unto the Messenger I answer first Christ doth this that he might Answ 1 teach us humility as hee washed his Apostles feet afterwards for that end Iohn 13.14 Secondly that hee might teach us that the Answ 2 meanes of salvation are not to bee neglected by any but sought for by the best Thirdly this Christ did for the greater dignitie Answ 3 of the Sacrament that therein we may not respect man but God § 3. To bee Baptized of him Why was Sect. 3 Christ Baptized seeing he was that Lambe unspotted Answ 1 I answer first that he might fulfill all righteousnesse as in the next verse that as hee was borne for us so he would also be baptized for us Answ 2 Secondly to seale up his fellowship with us that in nothing he might be unlike unto his brethren but onely in sinne Answ 3 Thirdly Christ was baptized that hee might be fitted for that worke and function which hee was now shortly to undertake to wit the preaching of his Gospel Observ teaching us that none must intrude themselves into the worke of the Ministrie untill they bee prepared by the Spirit and called as Aaron was for all things should be done according to our callings which are termed vocations quia vocamur non quia intrudimus because we are called thereunto and not because we intrude our selves thereinto Answ 4 Fourthly that he might confirme the Sacrament of Baptisme by receiving it himselfe and that two manner of waies First externally by approving of that of Iohns and therefore although the Papists doe extenuate it yet wee dare affirme that either Christ and his Apostles were baptized by John or by none a Joh. 4.1 And Secondly Internally by his flesh sanctifying of Jordan and all other waters for this purpose appointed confirming also the efficacy of the Sacrament by the presence of the blessed Spirit Christ was baptized ut nobis secundae nativitatis consecraret lavacrum b Bedas that he might sanctifie for us the laver of regeneration or of the new birth Lavatus est Christus flumine Iordani non mundari volens sed mundare c Ambros in Luk. 3. Christ was baptized in Jordan not that therewith he might bee cleansed but that he might consecrate it for us as an effectuall signe of admission into the Church for wee are baptized into one body d 1 Cor. 12 13. yea by baptisme we put on Christ e Gal. 3.27 Quest 2 It may hence bee demanded What benefits have the members of Christ by baptisme Answ 1 I answer first thereby they receive remission and pardon of their sinnes Acts 2.38 and hence it is called the seale of the righteousnesse of faith Rom. 4.11 Answ 2 Secondly they gaine hereby regeneration John 3.5 whence it is called the laver of regeneration Tit. 3.5 In the new birth there are two things both which are attributed unto Baptisme First mortification and a dying to sinne according to the Apostle Saint Paul as many as were baptized into Christ were baptized into his death f Rom. 6.3.4 and therefore wee are buried with him by Baptisme into death g Coloss 2.12 Secondly vivification or a living unto God Be baptized saith Saint Peter and ye shall receive the gift of the holy Ghost h Acts 2.38 and else where it is said that by the washing of water he hath sanctified and clensed his Church Answ 3 Thirdly they gaine hereby eternall salvation for he that beleeves and is baptized shall be saved i Mark 16.16 Baptisme being typified by Noahs Arke wherein he and his were saved 1 Pet. 3.20.21 VERS 14. But Iohn forbad him saying Vers 14 I have neede to bee baptized of thee and comest thou to me § 1. Whether did John well in forbidding Sect. 1 Christ to come unto his baptisme or no Quest 1 I answer No Answ it was necessary that Christ should be baptised as it is shewed in the former question and therefore John erred in thus prohibiting of him But it may be objected Obiect Johns intent was good in his forbidding of Christ and therefore it is too rash a censure to say that hee erred herein I answer Answ there may be a good intention in an evill action and that first because oftentimes our intentions proceede from our affections not from our judgements and secondly because our judgements are frequently corrupted when they are not regulated and informed by the word of God It may here further be doubted if John erred Quest 2 in forbidding of Christ why was Christ then who neither could erre in himselfe nor can love error in another baptized by him I answer Answ to teach us that the Sacrament is lawfull although celebrated by a weake and infirme Minister John here confesseth that hee had neede to be baptized of Christ and erreth in denying Baptisme unto him and yet he baptizeth Christ with a true and lawfull Baptisme the reason hereof is because the Sacraments are not to bee esteemed according to the dignitie of man but according to the promise of God for the better understanding whereof observe that in the Minister administring the Sacrament there are two things to be considered viz. First his calling unto the Ministry this is diligently to be marked because otherwise his preaching is not Gods message nor his administration of the Sacrament lawfull but unto such it may be said as the evill spirit said to the sonnes of Sceâ—is Iesus I know and Paul I know but what are yee a Acts 19.15 Secondly his personall dignity this is not to be regarded as appeares I. by our Saviour who denounceth many woes against the Scribes and Pharisees and yet in that same Chapter admonisheth his owne Apostles to observe and doe whatsoever they bid them because they siâ— in Moses chaire b Matth. 23.2.3 II. Against the Papists our Church affirmes that the efficacy of the Sacrament doth neither depend upon the intention of the Minister nor upon the sanctity and purity of his person and therefore they are to bee reprooved that refuse to communicate with a weake and infirme Minister Paul knowes that some preach Christ of envie and yet he doth not forbid them c Phil. 1. But here observe a distinction necessary to be knowne Some refuse a Prophane and wicked Minister Simple and unlearned Minister either as Unlawfull these erre as appeares by that which hath beene already said Inconvenient and this is not condemned if choise may be had that is although the Minister bee neither endued with piety nor such parts and abilities as some are yet this doth not prove his Ministerie unlawfull but if it be in a mans choyce to dwell and settle himselfe where he pleaseth then it is commendable for him to seate himselfe under a pious painefull and prudent Pastour Sect. 2 § 2. I have neede to be Baptized of thee We may
fasting is to corroborate and strengthen the Spirit First unto Prayer t Dan. 9.3 Secondly unto spirituall Meditations Thirdly unto the hearing of the word of God Prayer is the end of fasting and fasting is the meanes unto prayer and therefore it doth not consist in an abstinence from meate onely but thereunto is to bee added prayer and pious meditations and the hearing of the word if it may bee had that the Lord may vouchsafe to heare and helpe us in that which we desire Secondly the extraordinary end of fasting is either for The removing of evils that either from Our selves which are either Temporall and that is either That we might be humbled if the evill bee past already That wee might be freed if the evill bee either Present upon us Or Threatned to bee brought upon us Or Hanging over our heads and feared by us Spirituall that is the perill danger and pollution of sin Others and that Temporall Or Spirituall The procuring of good things which are either Civill Religious and that either The remembrance of those things which are by-past Or The corroboration of those things which are desired viz. Of the preaching of the word Of the administration of holy things That this may be the better understood we will explaine it more particularly Evils are either Temporall Or Spirituall Temporall evils are removed from us by fasting two manner of wayes Humiliando Nosmet Liberando Nosmet First by humbling of our selves truely if the evils be by-past and this is performed and practised for a double end The first is Religious and this is two-fold I. That the sinne may not bee layd unto our charge thus a Father ought to humble himselfe for some notorious offence committed by his childe II. That the remembrance of sinne may bee the more deeply imprinted in the minde and wee learne thereby to hate it so much the more Thus we may conceive that David fasted when the young man brought him word that he had slaine Saul For first it is sayd David fasted and mourned and then hee sayd unto the man how wast thou not afraid to stretch forth thy hand against the Lords annoynted a 2 Sam. 1.12.14 This pious Prince hereby shewing both his sorrow for the fact and his detestation of it The second end is Civill to wit that wee may condole with those that are afflicted or mourne for those that are dead Thus the men of Iabesh Gilead fasted for the death of Saul and Ionathan his sonne b 1 Sam. 1.31.13 but ne quid nimis this mourning must be moderate Secondly temporall evils are removed from us Liberando nosmet and that three manner of wayes either first by removing the evill which is present or secondly by with-holding the evil which is threatned or thirdly by averting that evill which we feare although it be not particularly threatned First sometimes some temporall evill lyes upon us as Famine Plague the Sword and the like Now these are to be removed according to Gods owne ordinance by fasting as may be proved by all those Scriptures mentioned before And thus the Pope himselfe advised c Decret liber Si evenerit fames pestis deprecemur Dominum jejuniis elermosynis obsecrationibus that is if dearth or pestilence afflict us we must give our selves to almesdeeds prayer and fasting for the removall of them When the Citie Hippo wherein Saint Augustine was was by the Vandals besieged he gave himselfe frequently to fasting and prayer d Possidonius c. 29. Secondly sometimes God threatens for sin to bring some temporall judgement and one principall remedy to with-hold it is fasting and therefore David when God had menaced the childe with death hee gives himselfe to fasting e 2 Sam 12.16 Thus God having threatned the Ninivites by Ionah to destroy them within fourtie dayes they prevent it by fasting f Ionah 3.5.6 Thirdly sometimes our sinnes committed and Gods threatnings against sinne in generall makes us to feare some particular judgement or temporall evill although the Lord have not definitely threatned it now one chiefe remedy to remove these evils which hang over our heads or which we have some cause to feare is fasting Thus King Iehoshaphat being afraid of the children of Moab and Ammon that came against him proclaimed a fast throughout all Iudah g 2 Chron. 20.1.3 So Ezra being in feare of the enemy that lay in his way proclaimed a fast h Ezra 8.27.23 And the Jewes being afraid of Hamans decree proclaimed a fast i Hest 4.16 and were delivered Seventhly there are spirtuall evils to wit our sinnes hardnesse of heart obstinacy and the like which are removed by repentance prayer fasting for the proofe hereof reade these places 1 Sam. 7.6 Nehem. 9.1 c. Ioel 2.12 c. And this is the chiefest end of fasting that our prayers might be corroborated and strengthned for the appeasing of God who is angry with us for our sinnes and for the purging of our soules by repentance for both which the prayer of him that fasts aright is very prevalent and of great efficacy Thus we see how temporall and spirituall evills may be removed from our selves we may now in a word consider how profitable fasting is for the removing of evils from others and that first Temporall thus Nehemiah fasts for the removeall of the miseries which were in Ierusalem k Nehem. 1.4 and David for the afflictions of his neighbours l Psa 35.23 Secondly Spirituall thus Daniel fasts for the pardon of Israels sinnes m Dan. 9.3 As wee fast for the removeall of evils both Temporal and Spirituall both from our selves others so also for the procuring of good things whether they be I. Civill or II. Spirituall First sometimes wee fast for the obtaining of some civill or politique blessing as for example either 1 that just judgement may bee administred thus wicked Iezabel upon an hypocriticall pretence commands a fast to be celebrated when Naboth was falsly to bee accused a 1 King 21.9 Or 2 that Parliaments may succeed to the good of the commonwealth to the furtherance of religion and to the glory of God Or 3 that victory may be obtained in warre thus Saul commanded the people to fast until the evening least that the pursuit of their enemies had beene hindred b 1 Sam. 14.24 Secondly sometimes wee fast for the obtaining of some Spirituall blessing or grace which we desire to wit first the preaching of the word thus the Apostles fasted that the Gospel might be by the mercies of God the more published f Acts 13.2 Saint Peter being to contend with Simon Magus before the Emperour the Church in Rome did fast for his good successe g Aug. Epist ad Casulan Saint Iohn refused to write against Ebion the Heretike except the whole Church would fast h Hierom. prolog s Matth. Secondly we fast for the helping and furthering of the celebration of
that I sayd I am not the CHRIST but that I am sent before him i Ioh. 3.28 Answ 5 Fiftly this was done in regard of the common people and that in a double respect to wit First lest the people should have beene separated and sundred some running after the one some after the other if they had both preached together Secondly lest they should have been excused in saying they knew not whō to follow the one being after one manner the other after another that is Christ more familiar and Iohn more austere as our Saviour sayth of himselfe and Iohn Quest 2 Secondly why did Christ now preach when Iohn was in prison Answ 1 First lest the preaching of Saint Iohn should not be confirmed Thus Gualter sup Answ 2 Secondly Christ beginnes to preach the Gospell when Iohn was hindered lest that the preaching thereof should cease i k Gualt s and this was the principall cause Thirdly Christ did this to teach us that no Answ 3 power or policie of man or Divell Observ can hinder the preaching of the word of God Certainly the Divell did excite and provoke Herod against Iohn Baptist that hee might bee hindered from preaching but he cannot prevaile for Iohn being exstinct behold God stirres up another and from that time Jesus began to preach The Pharisees forbid the Apostles to preach Acts 4.21 and put them in prison for preaching Act. 5.18 but yet they cannot stop their mouthes In the Judaicall Church they slay the Prophets but still God doth raise up others In the Primitive Church sanguis martyrum semen Ecclesia the persecution of the Christians did spread the religion of Christ more than otherwise it is likely would have been The hand of man is too weak to hold Gods hand or hinder his worke and therefore so long as this world continues God will have a Church upon earth in some place or other some or other to preach his word § 2. Saying Repent The Papists l Bellar. de paenit l. 2. ca 2. Object affirme Sect. 2 that Contrition which is joyned with an inward terrour of the minde and proceedeth from the sight and consideration of our sinnes doth not appertaine to the Law but to the Gospell They argue thus Christ preached Repentance to the which Contrition doth belong Repent for the Kingdome of God is at hand in this verse but Christ was a Minister of the Gospell not of the Law and therefore Contrition belongeth to the Gospell not to the Law First Repentance hath part from the Law Answ 1 part from the Gospell from the Law it hath the sight of sinne and terrour of the minde for the same from the Gospell it hath hope and comfort springing from faith in Christ wherefore this reason sheweth not that Repentance in every part thereof is of the Gospell Secondly though the Law and Gospell are Answ 2 in nature and property distinguished yet they may be joyned in use So Moses the Minister of the Law may preach Christ and Christ the Minister of the Gospell doth also establish the Law and by the terrours of the Law call men to the knowledge of their sinne where Repentance beginneth VERS 18. Vers 18 And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a not into the sea for they were fishers § 1. And Iesus walking by the sea of Galilee Sect. 1 We see the Apostles are not called by Man but by Christ Obser Teaching us that the vocation of the Ministery is the ordinance of God For First he hath given them a calling he gave saith the Apostle some Apostles some Prophets some Evangelists some Pastours and Teachers for the worke of the Ministerie a Ephes 4.11.12 and hath given unto the Ministers the Ministery and word of reconciliation b 2 Cor. 5.18.19 Secondly hee hath given unto them spirituall weapons which are mightie through God to pull downe strong holds c 2 Cor. 10 4. Thirdly hee hath given them power making them able Ministers of the New Testament not of the Letter but of the Spiritc d 2 Cor. 3 6. And therefore they that despise them as Ministers despise not men but Christ Quest Who despise the vocation of Ministers Answ 1 First the Anabaptists contemne this ordinance Obiect 1 objecting that Faith is the gift of God Ephes 2.8 and it is he that reveales divine truths unto men Matth. 16 17. Flesh and bloud hath not revealed this unto thee sayth Christ that I am the true Messias but the will of my Father which is in heaven yea none can come unto God by any meanes except the Sonne bring him Iohn 6.44 Answ 1 First by this reason wee should neither give fodder to the cattell nor tillage and culture to the ground because wee cannot cause our corne to grow or our ground to bring forth or our cattell to thrive or live by what we give them but it is the blessing and blessed providence of God that doth all this Answ 2 Secondly we grant that neither he that planteth nor he that watereth is any thing 1 Corinth 3.7 Answ 3 Thirdly yet the meanes must bee used which God hath appoynted and which ordinarily hee works grace by that is the preaching of the word by those who are lawfully called unto that function for Faith comes by hearing Rom. 10.17 Yea he gives men faith and power to believe by the preaching of the Apostles e Ioh. 17.20 I pray not sayth Christ for these alone but for them also which shall believe on mee through their word And therefore the vocation of the Ministers is not to be contemned Answ 2 Secondly the Separatists are despisers of this Obiect 2 Ordinance of the Ministery objecting that our Church is impure our societies polluted and that our truths are mixed with errours Answ There are two Churches to wit the one Dead in the eye of the world in which notwithstanding are some alive in the eye of the Lord thus there were seven thousand in Israel f 1 King 19.18 though Elias saw none and in Sardis there were a few names of those that were pure g Rev. 3.4 Living in the which some are dead notwithstanding thus it was with the Church of Ephesus Revelat. 2.4 and with Pergamus Revelat. 2.14 and of Thyatira Revelat. 2.19.20 Yea even in the Church of the Corinthians the Galatians when they were most pure there was corruptions among them and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some Answ 3 Thirdly prophane persons are contemners of this Ordinance of the Ministerie either by disgracing it publickly or deriding it privatly but these must know that they doe not deride men but God Sect. 2 § 2. By the Sea of Galilee This sea was the lake of Gennesareth Luke 5.1 neare unto Capernaum where Christ first beganne to preach and therefore it appeares to have been in
children Answ 1 First some things are called that which they are not as when an Ethiope is called Formosus beautifull Answ 2 Secondly somethings are such but are not so called as when chaste Lucretia is called an Adulteresse or unchaste and sober Socrates called intemperate Answ 3 Thirdly some things are such and are so called that is have neither nomen sine re nor rem sine nomine but nomen rem not the name without the thing nor the thing without the name but both the name and thing as when a holy man is called like as some impious Popes have been Pius And this is that which our Saviour here speakes of they shall be called the Sonnes of God that is they shall both bee the Sonnes of God and also so called or Blessed are the Peace-makers For first God will esteem them his children and secondly men shall call them so Quest 3 Who are enemies or opposite unto this Beatitude Answ 1 First those that are contentious and given to strife and revenge The vulgar sort thinke these happy who can and will be revenged of all those who injure them but our Saviour rather thinkes the peace-makers happy and blessed In Noahs Arke all the wilde beasts were tame and peaceable the Lyon feeding with the Lamb and the Beare with the Dogge now the Arke was a Type of the Church of Gods and therefore all Christians should be mild and peaceable not cruell and revengefull p Staplet s John 14. Caesar nil oblitus nisi injuriarum q August epist 5. ad Marcellin è Cicerone The memory of Casar was so strong that he forgot nothing which occurred unto him but onely injuries and wrongs And therefore it is a shame for Christians to seeke revenge who should rather suffer wrong observing diligently these three short rules First prize peace in thy selfe Secondly perswade others thereunto Thirdly submit thy selfe rather to thy brother then suffer the bond of peace to be broken we have a singular example of this in our Father Abraham who fearing that the contention set on foot betwixt his brother Lots Herd-men and his owne would extend it selfe unto them comes unto his brother Lot to quench this fire which was already kindled with these mild and soft words Let there be no strife I pray thee betweene me and thee for wee be brethren The whole land is before thee therefore if thou wilt take the left hand then I will goe to the right or if thou depart to the right hand then I will goe to the left r Gen. 13.8 9. And thus wee should rather imitate this holy Patriarch in submitting our selves one to another for the preservation of this blessed peace then by contention strife revenge and the like dissolve this bond Secondly those are enemies and opposite unto Answ 2 this beatitude who are inexorable refractory and will not be reconciled unto those who have injured them these are they whom our Saviour saith shall not be pardoned because they will not forgive men their trespasses Thirdly those are principally opposite unto this Answ 3 beatitude who instigate and provoke others unto contentions and strife and therefore Salomon saith He that soweth discord among brethren is an abomination unto the Lord Å¿ Prov. 6.16.19 Who are these sowers of Discord that are thus opposite unto this Christian vertue Quest 4 They are found either in the Church or in common and private affaires First there are sowers of the seeds of sedition in the visible Church of Christ and these are Sectaries which the Apostle forewarnes us of in these words Observe those which cause breaches and divisions in the Church Secondly there are seedesmen of strife in private and publike matters to wit I. Those who are whisperers and tale-bearers such there were in Saint Pauls time who were not onely idle but also tatlers and busie-bodies t 1 Tim. 5.13 II. Those who provoke others to sue them by whom they have beene injured who are as spurres in mens sides to instigate and hasten them on to dissension and discord III. Those Lawyers who like covetous and unconscionable Chyrurgions prolong suites by their demurres and delayes onely for their owne advantage All these are opposite unto this peace and therefore have no interest at all in this Blessednesse which is pronounced by Christ unto the Peace-makers VERS 11. Vers 11 Blessed are yee when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake There are three phrases here expressed reviling persecuting and speaking evill of The second to wit persecution I have wholly omitted reserving the consideration thereof unto another place The first and third viz. to revile and speake evill of seeme to be the same and are of one and the same nature but Augustine distinguisheth them thus First we are reviled to our face as the Iewes did unto Christ say wee not well thou hast a divell u John 8.48 Secondly wee are spoken evill of behinde our backes and thus some say privately of Christ that he cannot be the Messâ—as because hee is a Galilean and Christ must not come out of Galileex. v Iohn 7.41 Vers 12 VERS 12. Rejoyce and bee exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Obiect 1 Great is your reward in heaven The Papists object this place for the Merit of our workes thus life everlasting is in this verse called Merces a recompence or reward therefore good workes doe properly merit Answ 1 First Augustine saith w Aug. Praef. in Psal 109. Quicquid promisit indignis promisit ut non quasi operibus merces promitteretur sed gratia gratis daretur whatsoever God hath promised hee hath promised to those that are unworthy that it should not be promised as a reward unto workes but as grace freely given The argument then followeth not there is a reward ergo merit for the reward may bee counted of favour as well as of debt Rom. 4.4 as followes in the next answer Secondly there is a double reward the first properly so called the second improperly and by a certaine similitude now of this latter to Answ 2 wit the reward improperly so called we grant the Antecedent viz. that life eternall is called a reward but deny the Consequent therefore good workes merit heaven for there is not one and the same reason of Homanymorum or ambiguous and doubtfull words Porsanus here proves Obiect 2 the consequence which wee deny thus Wee cannot conceive a reward to be without merit any more then we can conceive a sonne to bee without a father or a husband without a wife or a master without a servant or a mountaine without a valley or a schoole-master without a scholler These examples will not prove the consequence for all these are of a proper appellation Answ or taken in their proper and genuine signification but
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
evill one Thus Beza Musculus Gualter The reason of this reading is First because the article is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a malo illo Secondly because it is thus taken elsewhere when one heareth the Word of God and understandeth it not then commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one c. Mat. 13.19 Our Saviour here teacheth us Obser that as every one in generall who workes wickednesse is of the Divell as Iohn 8 44. and 1 Iohn 3.8 so particularly every customary swearing is from that evill one How is usuall swearing from the Divell Quest 1 These ordinary oaths come from Satan two manner of wayes Answ To wit First immediately because he tempts thereunto Secondly mediately because hath a haÌ„d in the occasions of swearing whether in our Selves which are these First lightnesse and vanity of speech or a pronesse unto swearing Secondly a custome of lying whence it comes to passe that wee are not beleeved except we sweare Thirdly an habit or evill custome of swearing Fourthly unbridled anger which makes us oft breake forth into swearing Fifthly covetousnesse whence thou wilt rather sweare then want what thou wouldest or shouldest have These things are wrought in us by Satan and are occasions unto us of swearing Brethren which are two viz. First incredulity wee sweare because our brother will not beleeve us by yea and nay Secondly perswasion thus Iob was perswaded by his wife to curse God and aye and many are perswaded by their friends to take many an unnecessary oath Quest 2 What are the remedies against this usuall swearing Answ 1 First set a watch over thy mouth keepe thy tongue as with a bridle that is speake not rashâ—y Answ 2 Secondly give no place to this wicked custom of swearing at all for it thou dost thou wilt sweare when thou knowest not and breake out into oathes and never marke it Answ 3 Thirdly be true in all thy words and deedes and then none will suspect thee of fa sehood but beleeve thy yea and nay as well as an oath Answ 4 Give no place to wrath and anger lest it occasion oathes Answ 5 Fifthly bee not covetous lest avarice spurre thee on to swearing rather loose a part of thy substance then destroy by swearing thy best part thy soule Answ 6 Sixthly bee not suspicious but beleeve all things untill thou know the contrary lest through thy incredulity thy brother sinne by swearing Seventhly remember that by swearing I. Answ 7 Thou servest and pleasest Satan II. Thou pleasest and servest him that seekes and desires nothing so much as thy destruction 1 Pet. 5.8 Yea III. A custome of swearing will bring thee to horrible blasphemy VERS 38. Yee have heard that it hath beene said Vers 38 an eye for an eye and a tooth for a tooth This was a Law given unto the Jewes by God Quest 1 how then did they abuse or pervert it that our Saviour here opposeth their opinion or practise of it First in generall they hence thought revenge Answ 1 was lawfull and that by this Law liberty was allowed par pari reponert to recompense evill with evill Answ 2 Secondly in particular they apply that unto themselves which is onely peculiar and proper unto the Magistrate Quest 2 Are not these the very words of the law an eye for an eye c Answ They are but they are not a true rule to private persons because they were not given unto them Quest 3 How doe men so abuse Scripture that from the truth thereof lies are often concluded Answ This is done many waies namely first Omittendo by omitting something as they did verse 33. Thou shalt not for sweare thy selfe but omitt the words of the law Thou shalt not sweare Secondly Addendo by adding something unto the word thus they doe verse 43. Thou shalt love thy friend and hate thy enemie the last clause thereof was added this is a cursed thing to adde to Gods word Thirdly Sensus nostros ingerendo by wresting the words to our owne purpose Thus the Papists say the Apostles had five loaves and two fishes Therefore there are seven Sacraments w Mat. 14 17. Christ said to Peter feede my sheepe Therefore the Pope had absolute power to governe the Church binding and loosing excommunicating and deposing whom he pleases These are grosse consequences Fourthly Verba premendo by straining the word beyond his meaning Thus the Papists enforme those words This is my body So others to wit the Libertines presse those words all things are lawfull stretching them as broad as their consciences are large Fifthly Malè applicando by a wrong application this is the Jewes fault in this place they apply this law unto themselves which was given onely to the Rulers and Judges Quest 4 How must wee so reade the Scriptures that we may understand them and not pervert and abuse them Answ In the reading of the sacred bookes observe heedefully these rules Rule 1 First distinguish betwixt that which is lawfull and that which is necessary It was not lawfull for David according to the Leviticall law to eate of the shew-bread but it was necessary in regard of his and his young mens present hunger Rule 2 Secondly distinguish betwixt that which is Inconvenient and that which is evill Here the Separatists are very faultie because those things which are inconvenient onely they take as unlawfull in themselves Rule 3 Thirdly distinguish betwixt those that are Temporall and those that are Perpetuall Women have beene Prophetesses but now a woman is forbidden to speake in the Church Rule 4 Fourthly distinguish betwixt things particular examples and generall rules Senacherib was slaine by his two sonnes but it is not therefore lawfull for children to be Parricides Fiftly apply the word aright but of this we spake before Chap. 4. vers 6. VERS 39. But I say unto you resist not evill Vers 39 but whosoever shall smite thee on the left cheeke turne unto him the other also § 1. But I say unto you resist not evill Sect. 1 Wherein doth Christ here oppose himselfe Quest 1 unto the Jewes First they thinke the law expressed in the Answ 1 former verse was given unto private persons yea unto all thus Beza sup Secondly at least they thought that it was Answ 2 lawfull for them out of a malicious minde to desire revenge of the Magistrate according to this law namely an eye for an eye c. Now our Saviour opposeth himself to both these shewing that neither of theÌ„ are lawfull I say resist not evill What is meant by this word Evill or what Quest 2 Evill is it that must not be resisted First Beza understands it Masculinè of that Answ 1 evill person who offers the injury or wrong but I subscribe not to this because the Article is annexed with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly others take it Neutraliter of evill Answ 2 Here wee must distinguish of a double evill namely I. Poenae the evil of
contributions in their publike meetings and assemblies 2. In the Apostles time they sent reliefe publikly to other Churches 3. Christ commands that our light should shine before others that is that our good workes may be done in the sight of others Mat. 5.16 And therefore from these three particulars it is cleere that wee are not absolutely forbidden to give almes before men We give almes because God commands us Quest 2 and we expect a reward from him what need we then doe them before men if God see them is it not sufficient There is a good and necessary use of holding and shewing forth good workes Answ both in generall and particular First there is a necessary use of holding forth good workes in generall and that in a foure-fold regard namely 1. Of our God 2. Of our Neighbour 3. Of our selves 4. Of our profession First in respect of God it is requisite to doe good before men that so hee may be glorified Matth. 5.16 Secondly in respect of our brethren it is necessary that so we may be as lights and good examples unto them to encourage them in the way of God and to provoke them unto good workes Phil. 2.15 Thirdly in regard of our selves that we may procure a good name and fame unto our selves we must be carefull to procure things honest in the sight of all men Rom. 12.17 and 2 Cor. 8.21 and 1 Tim. 3.7 Fourthly we must shew forth outward good workes in respect of the Gospel which wee professe we must strive that the mouthes of all men may be stopped and that the glory of the Gospel may be advanced Whose mouthes is it that we must be principally Quest 3 carefull to stop First of Papists who brag and boast of their Answ 1 workes both of charity and religious exercises let those who professe Christ be ready to give to him that lackes and frequent in reading hearing meditating and praying let not Papists doe more in a blind zeale superstitiously then professours in a true zeale religiously Secondly they must stop the mouthes of prophane Answ 2 persons who are ready scandalously to say that they are outwardly holy but inwardly prophane they seeme without religious but within are vicious Let our lives actions and conversations be such that they may have no cause thus to detract us Secondly more particularly there is a necessary use of shewing forth this worke of Almes even before others for hee which is able to give much may give publikely and that for these two causes First that the poore knowing thou wilt give may beg of thee and make their wants knowne unto thee Secondly that thou mayst remove the imputation of covetousnesse and hard-heartednesse from thee which would bee cast upon thee if thou wert knowne to be rich in goods and not knowne to bee rich in good workes Quest 4 Who are faulty in this particular Answ 1 First those who pretend a love unto the poor and seeme to pitty them but give them nothing Answ 2 Secondly those who say they give in private and either doe not or else give so little that they would be ashamed to have it publikely beheld Answ 3 Thirdly those who deny to relieve the poore when they beg with this excuse they wilâ— not give publikely but this should not hinder them at all for it is lawfull to give publikely if so bee we doe it not for the praise of men Vers 2 VERS 2. Therefore when thou dost thine Almes doe not sound a Trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward Sect. 1 § 1. When thou dost thine Almes Object The Papists say Almes must be done Intentione placendi Deo with an intention to please God thereby And for the proofe hereof object this place thus Our Saviour here reproveth the Pharisees because they gave Almes to be seene of men but we must give our almes in secret that God may reward us vers 5. as they seeke the praise of men so wee must seeke the praise of God f Bellarm. de bonis oper in particular li. 3. cap. 13. Answ Our Saviour Christ biddeth us not in this place in giving our almes to propound and set before us the praise and reward of God but only to take heed of the praise of men and to shunne the same by giving in secret and the praise or reward of God followeth upon this simplicitie and singlenesse of heart in giving of almes We grant that our almes-deeds are well pleasing and acceptable unto God through Christ for with such sacrifices God is well pleased Heb. 13 16. but yet we must not doe them onely for hope of a reward or the like respect but for conscience sake and out of duty towards God Sect. 2 § 2. Sound not a Trumpet Obser 1 We see here Christ 1. taxeth the accustomed vices And 2. particularly names Trumpets Synagogues and streets Yea 3. reproveth them calling them Hypocrites teaching us hereby that it is lawfuâ—l publikely to reprehend the sins of our dayes and the sinnes of our hearers Quest 1 What benefit reape hearers by being reproved for it should rather seeme to doe hurt then good First it tries hearers whether they be the children of God or not for many men deceive both themselves and others in many things who Answ 1 are discovered by spurning at reproofe the children of God are like David who takes kindly a particular reprehension 2 Sam. 12.12 but wicked men cannot endure thus to be touched to the quicke Secondly it is a meanes to humble hearers Answ 2 for it opens the eyes and awakes out of sleepe Reade 1 Cor. 14.24 c. being reproved he falls downe so the Prophet Esaiah telleth the people that their carnall security shall be talked of and reproved and it shall be a vexation to understand the report g Esa 28.19 Thirdly it is a meanes to make sinne odious Answ 3 unto us there is a certaine false sweetnesse in sinne which reproofe doth discover and often remove as we may see in Ahab who being reproved seemed by his sorrow to loath the sinnes which he had committed Fourthly it doth excite us to amend gentle Answ 4 reproofe makes a man carefull to reforme what is amisse What is meant by this phrase Sound not a Quest 2 Trumpet First some thinke that it was a Proverbe Answ 1 whereby was signified that they must not publish in the eyes of the world their almes-deeds thus Gualter s Secondly the phrase was not proverbiall but Answ 2 was derived from the custome of the Jewes who were called by a Trumpet to these kind of assemblies Thirdly it is observable that this was commanded Answ 3 by God in generall who caused Moses to make two silver Trumpets that by the sound thereof the assembly might assemble together at the doore of the Tabernacle h Numb 10.1 c. vers 19.10 yea by
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
as Saint Paul proves plainly Rom. 7. And therefore though the workes of the regenerate should proceed from a perfectly pure mind yet we might not proclaime them perfectly pure and good because they are tainted by the body and polluted by the unregenerate part of man Prop. 5 Fifthly the illumination and purgation of the mind is here only imperfect and inchoate as appeares by these places We know in part and wee prophecie in part 1 Cor. 13.9 and Rom. 12.2 and Ephes 4.23 The Apostle exhorts those who are regenerate to labour to be more and more renewed in the spirit of their minds Prop. 6 Sixthly notwithstanding these reliques of darknesse and corruption the regenerate are called by the Lord A parte meliori from their better part light now ye are light in the Lord Ephes 5.8 And their workes pure as followes by and by Answ 3 Thirdly the single eye signifies not perfection but integrity and singlenesse of heart without guile or dissimulation Thus Augustine acutely distinguisheth betweene Rectum corde mundum corde right in heart and cleane in heart Rectus corde est ut recto cursu id est rectà fide atquè intentione pervenire possit ubi habitat mundus corde Hee is right in heart which endeavoureth that with a right course that is with a right faith and intention hee may at length come thither where dwelleth the cleane in heart m August de perfect justit contr Celestin Thus in both places objected by a single eye wee must understand a minde enlightned and purged by the Hâ—ly Spirit and by a light body a life and conversation shining in righteousnesse and holinesse Fâ—r if thâ— eye be cleare and quicke sighted a man walkes on cheâ—refuâ—ly and readily in the right way if the eye be blind or vitiated a man stumbles and fals and erres And so if the mind bee enlightened and purged the child of God walkes on in the right way of the Commandements of the Lord but if it bee obscured and blinded then a man walkes in the way of darknesse and sinne Answ 4 Fourthly Bellarmine erres in saying that a single eye is a good intention For by the single eye is not meant the intention neither is it to be restrained thereunto but the pure light of the minde for a good intention doth not suffice for the producing of a worke full of light as appeares by Saint Paul who wanted not a good intention when hee persecuted the Church and members of Christ and yet the work was a work of darkenesse because it did not flow from a minde enlightned and purged Answ 5 Fifthly the Jesuites inference is erroneous that any fault or defect going along with a good worke makes the worke wholly darke and wicked for it followes no more then this some ignorance or ignorance in somthing may be found in Socrates or Aristotle and therefore they are altogether ignorant Answ 6 Sixthly hee doth not rightly conjoyne an evill intention and any other obliquity not truly affirme that there is the same reason in both for the vitiating and corrupting of an action which is good in its owne nature and kinde for the malice or evilnesse of an action principally depends upon the will and therefore an evill intention doth argue the action to be crooked and depraved But any other obliquity or sailing which sprouts from the corruption of our nature doth not argue voluntary malice and consequently doth not vitiate a moral action which is good in its owne nature Although if wee speake strictly our best actions may bee called bad for their imperfections and defects which cleave unto them Seventhly the light having no darknesse Answ 7 mentioned by Saint Luke is faith which wholy inlightneth the body as Christ saith He that is washed is cleane every whit Iohn 13.10 But this maketh not for the perfection of workes Eightly yet the light of faith though considered Answ 8 in it selfe it hath no darknesse yet in the sight of God and conferred with his light is full of darknesse as Hierome well noteth upon those words God is light and in him is no darkenesse n 1 Ioh. 1.5 Hee sheweth that all other lights are obscured with some blemishes Ninthly Saint Luke saith that the light body Answ 9 hath no darke part in it because in every worke it followes the light and walkes by the direction thereof and yet there may bee some darknesse mixed with this light The Moone is all enlightned at full Moone and yet even then some darkish and duâ—kish clouds appeare in her And therfore al these things considered we date not subscribe to the Cardinal who saith that the good workes of the regenerate are perfect I find this present Objection handled by B. Davenant de justitià actuali Cap. â—6 pag 4 8 439. By D. Willet Synops of good workes part 3. qu. 2. fol. 127. By Chamier de oper impeâ—f lib. 11. Cap. 22. § 10. fol. 361. â—om 3. and Amesius Bellar. â—nerv tom 4. pag. 197. From all which I haue borrowed something § 3. If the light that is in the body be darknesse Sect. 3 how great is that darknesse These words are alleadged by Mr. Weâ—mse in the last part of his exercitations to prove that the originall Text of Scripture is not corrupted pag. 117. The Scriptures are the light of the Church and if the Originall Text were corrupted how great were the darknesse of the body The Lord hath Instrumenta gratiae Conjuncta Remota Remota instrumenta gratia are the preachers and their writings and they may be corrupted Conjuncta instrumenta gratiae are the Prophetes and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church VERS 24. No man can serve two masters Vers 24 for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon § 1 No man can serve two masters Sect This verse containes a compleate Categorical syllogisme No man can serve two Masters But God and Mammon are two Masters Therefore neither ye nor any can serve God and Mammon The Minor proposition that God and Mammon are two contrary Masters our Master takes as granted and proves the Major ab effectis from the effects of love hatred adhesion and neglect If he love the one he must hate the other if he hold to the one he must neglect the other No man can serve two masters Many men serve two partners Object many men serve two persons a husband and a wife many men serve two Consuls yea two Friends How therefore is this true No man can serve two Masters First some expound this of opposite and contrary Masters that a man cannot serve two enemies Answ 1 and this is true in the present case for God and Mammon are opposites and enemies Secondly the Proposition seemes universally Answ 2 true understanding it with a double distinction viz. 1. Distinguish
the greatest horrour of conscience that can bee in a man on earth comes farre short of that which the damned feele in hell 3. To this beginning and progresse adde eternitie that it is not for a thousand yeares as Origen thought but for ever In other molestations or afflictions there are sometimes some mutations or mitigations or cessations or at least death puts a period to them yea in the greatest temporall evils a man may appease the wrath of God But in hell a man though ever dying yet never dyes and though with teares of blood he aske pardon mercy and reconciliation yet he shall never obtaine it Hebr. 12 17. X Thirdly there is Poena damni X the punishment of losse and this is by much the greatest If a man should suffer the torments of a thousand hels yet it were nothing to this Chrysost S. There is no voyce in hell so irkesome to the eare or so dolefull to the heart as this J know yee not depart from me Matth. 25.12.41 For 1. If God were present hee would love and comfort in the most grievous torments hell would bee no hell if God were there the fire could not scortch us if God were in the fire Daniel 3. 2. But God being angry with wicked men doth absent himselfe from them and thereby deprives them of all hope of helpe comfort succour reliefe or mercy Verse 21. Verse 21 Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven § 1. Not every one that saith unto mee Lord Sect. 1 Lord. What is the meaning of these words Question 1 First this may be understood of profession Not Answer 1 every one that saith Lord that is that professeth God to bee his God Now there are two sorts of Professors in the Church of God which shall never be saved namely 1. Grosse hypocrites which professe Christ with their mouth and yet in heart and life renounce him of this sort is First the common Atheist who onely for feare of the Magistrates lawes professeth Religion And Secondly the Epicure that is such an one as beares Christs Name for the fashion sake and yet his belly and his pleasure is his God And Thirdly the worldling who spends the strength of body and minde and all hee hath on the world for earthly things Now none of these three sorts thus living and dying can be saved 2. There are another sort who are more close hypocrites who professe the name of Christ in truth and have in them some good gifts of God by reason whereof both before men and in their owne conceit they are reputed members of the Church and yet are but hypocrites which shall not enter into the Kingdome of heaven Secondly this may bee properly understood of Answer 2 prayer where we see that Christ neither denies all nor condemnes the worke but onely saith Not every one c. As if hee would say It is a good duetie to pray unto God but there are some who doe it not well it is a good beginning but many doe not proceede And therefore the action is to bee established but the evill performers thereof are to bee blamed Two things here are then to be considered of to wit 1. That prayer unto God is in it selfe a good worke A. 2. That the prayers of many are not accepted of God B. A First The invocating of God and Christ is an acceptable action of religion where it is truely and religiously performed Reade to this purpose these places Psalme 50.15 Rom. 10.13 Psalme 116.13 Ioel. 2.32 Acts 2.21 Quest 2 How doth it appeare that prayer is a Religious action or an acceptable duetie Answer 1 First because it is a signe of Religion of the Church and of the faithfull some saith David trust in chariots but wee will remember the name of the Lord our God Psalme 20.8 that is we will trust in him and by prayer implore his helpe Thus Saint Paul exhorts Timothie to follow righteousnesse faith and love with them that call on the Lord out of a pure heart (h) 2 Tim. 2.22 Answer 2 Secondly prayer is a remedy against evils and a principall help in the time of trouble 2 Sam. 22.7 Psalm 107.6.15 Prov. 18.10 Psalme 34.6 Quest 3 Who are here worthy of blame Answer 1 First those who neglect this Religious and acceptable worke of prayer Paul would have all men to pray and all men to bee prayed for 1 Tim. 2.1.8 And indeed they are unworthy of mercy who will not begge it Answer 2 Secondly those who in praying doe not call upon God religiously but use much babbling and many vaine and idle repetitions Thirdly those who rashly approach unto God intruding themselves into his presence without due and fitting preparation Quest 4 How may we be assured that our prayers as a religious good worke shall be accepted of God Answer 1 First let us labour to be assured of Gods love towards us for if he love us hee will heare us Read Psal 3.3.5 and 5.2 and 18.2.3 and 63.1 Answer 2 Secondly let us labour to be acquainted with our God no stranger dare approach into the Kings presence but his houshold servants ordinarily without checke or controlement let us be frequent in holy meditation which is a Soliloquie with God and then we may be assured that he will heare us when by prayer we speake unto him Answer 3 Thirdly let us learne the true manner of prayer Here observe that it doth not consist in voyce but in heart wherein foure things are required namely 1. Understanding we must pray with our understanding 1 Corinth 14. that is we must not onely know what wee say but we must knowingly offer up our prayers unto God or as Saint Paul saith make our requests and desires knowne unto him Philip. 4.5.6 2. The Spirit we must pray with the Spirit that is fervently and powerfully Rom. 12.11 and 1 Peter 3.21 3. Faith wee must pray in faith James 1.6 and then wee shall obtaine any thing at Gods hands 4. Purity wee must labour to hate sinne and to serve the Lord and then the Lord will heare our prayers 1 Tim. 2.8 B. Secondly many pray unto God whose prayers are not acceptable or there are prayers which are unprofitable many shall crie Lord Lord which never shall be saved saith our Saviour here and the Holy-Ghost in divers others places as Jerem. 7.4 c. Proverb 1.24 Psal 18.42 Jer. 11.11 Ezech. 8.18 Mich. 3.4 Why are the prayers of many unprofitable Quest 5 First because many will not heare God when he Answer 1 cals to them in his word therefore hee will not heare them when they call unto him by prayer Proverbs 1.24 c. Secondly many pray and are not heard because Answer 2 they seeke not unto the Lord in time Esay 55.6 If we desire to be heard we must take the Lords time and call upon him in
4.12 Why must the godly expect affliction Quest 5 First because it is their lot and portion Hebrew Answer 1 12.9 Secondly because it is the condition of glory Rom. 8.17 If we suffer wee shall bee glorified c. 2 Tim. 2.12 Thirdly because Sathan the sworne enemie of all the elect will labour by these meanes of overthrow Answer 3 them and draw them from God Somemetimes the divel tempts them by prosperity sometimes by â—dversity leaving no meanes unsought by which hee hath any hope to prevaile against them And therefore they must expect to be thus assaulted and labour manfully to withstand it Fourthly God often by this meanes trieth what Answer 4 is in us and whether we will acquit our selves like men adhering unto him even in the midst of danger Thus God tries Iob who in his heavie affliction promiseth not to forsake God though hee kill him And therefore seeing that both Sathan thus tempts and God tries wee had need to expect afflictions and to prepare our selves for them What afflictions must we expect Quest 6 First sometimes violent windes that is externall Answer 1 power opposition and persecution Secondly sometimes floods that is the wicked Answer 2 customes of our dayes and times and the perswasions and allurements of our society and friends Thirdly sometimes showres that is internall lusts Answer 3 and assaults by our carnall affections These wee must expect and these wee must labour carefully to arme our selves against 1. We must bee watchfull over our internall desires and take heede of the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2.16 for these are shrewd showres 2. Wee must take heede of the perswasions and examples of men For First some perswade unto heresy and schisme Secondly some perswade unto iniquitie and sinne as drunkennesse adultery theft and the like and that sometimes by word sometimes by example And these sometimes are strong streames 3. Wee must expect and prepare against persecutions for these are windes and stormes whether they be First open persecution Or Secondly hatred losse of goods or some inferiour punishment Or Thirdly scoffing and deriding as Ismael persecuted Jsaac § 4. And it fell not Sect. 4 We may see here the security of the godly our Saviour himselfe saying that those who heare and doe his words are like a house built upon a rocke which the winds and stormes of temptations and afflictions cannot overthrow according to that of the Psalmist Psal 15.5 He that doth these things shall never bee moved Psal 125.1 And againe They that trust in the Lord shall be as mount Sion which cannot bee removed but abideth for ever Psal 125.1 Yea the phrase or words here used are worth observing for the further proofe of this In this 25. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first signifies properly to fall the second to cut off To show how that afflâ—ctions Fall upon The righteous as the stormes tempests and floods fall upon the rocke who notwithstanding all their fury stands immoveable and is not cut or broken in peeces by them The wicked and hypocrites as the axe fals upon the wood which is cut in peeces by the weight and sharpnesse thereof reade Job 38.11 Psal 104.6 and 46.1 Section 5 § 5. For it was founded upon a rocke Quest 1 What is the meaning of these words Answer The Church of God in Scripture is compared to a house Cittie Temple and therefore the beginning proceeding and encreasing of the same is rightly compared to a building Now in a building there must bee a foundation upon which all may râ—st and stay that is put into that same building And the foundation must be sure firme and immoveable for otherwise it will faile and so all others parts of the building wanting their stay will fall to the ground Now nothing is so firme sure and immoveable as a Rocke and consequently no building so strong as that which is raysed upon a rockie foundation A house saith our Saviour in this place builded upon the sand is easily ruinated soone shaken â—o pieces but that which is builded upon a rocke standeth sure and firme notwithstanding the furie and violence of the floods winds and tempests So that by a rocke in this place is meant a sure foundation that will not faile nor be moved or shaken how great a weight soever bee laid upon it And a man that persists in the observation of those things which he hath learnt from Christ is here meant by the house built upon the rocke Quest 2 How many things are required in a firme and sure foundation Answer Three namely first That it be the first thing in the building Secondly that it beare up all the other parts of the building And Thirdly that it be firme and immoveable For as Christ saith If the eye that is the light of the body bee darkenesse how great is that darkenesse Matth. 6.33 So if that which is to support and beare up all doe faile and shrinke all must needs bee shaken and fall a sunder Quest 3 Who is this Rocke or foundation Answer Christ onely is that foundation upon which the spirituall building of the Church is raised because he only is that beginning whence all spirituall good originally floweth and commeth and upon whom all the perswasion of the truth of things revealed stayeth it selfe as being the Angell of the great Covenant and that eternall Word that was with God in the beginning And upon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him Yea and Amen 2 Cor. 1.20 1 Cor. 3.11 And in this sense the Apostle S. Paul saith Other foundation can no man lay then that which is laid even Iesus Christ Is there no oâ—her Foundation of the Church but Quest 4 only CHRIST First in generall In respect of some particular Answer 1 times persons and things and in some particular and speciall considerations there are other things that may rightly be named Foundations both in respect of the spirituall building of the Church and in respect of the frame and fabrique of vertue and well-doing raised in this building Secondly the first and principall vertue namely Answer 2 Faith upon which all other vertues doe stay themselves from which they take the first direction that any vertue can give is rightly named a foundation Thirdly in respect of the forme of Christian doctrine Answer 3 the first principles of heavenly knowledge are rightly named a foundation Hebr. 6.1 Fourthly in respect of the confession of the true Answer 4 faith concerning Christ the first cleare expresse and perfect forme of confession that ever was made concerning the same may rightly bee named a foundation And in this sence Peters faith and confession is by divers of the Fathers named the Churches foundation Leo in Annivers Assumpt serm 2. But they
understand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when hee said Thou art the Christ Matth. 16.16 the Sonne of the living God upon which forme as being the rule of all right believing the Church of God is builded Fiftly in respect of the supernaturall knowledge Answer 5 of God in Christ the first and immediate revelation made to the Apostles from whom all other were to learne may rightly and justly be named a foundation upon which the faith of all after-commers is to stay it selfe De pont Rom. lib. 1. cap. 11. Revel 21.14 and from which in all doubts they must seek resolution And in this sence Bellarmine saith truly that the Apostles may bee named foundations of the Church according to that description in the Revelation of Saint Iohn of the wall of the Citie of God that had twelve foundation-stones upon which it was raysed and in them written the names of the Lambes twelve Apostles And in these respects these things may be called foundations but the maine principal foundation of the Church is this rocke Iesus Christ Verse 1. Verse 1 When he was come downe from the mountaine great multitudes followed him Many we heard came unto Christ Chap. 4.25 Observat and now we see they will not depart from him teaching us that the heart being once truely touched to the quicke followeth Christ willingly The Sermon was long yet they stay it out the sermon was ended yet they depart not the preacher descends but yet they leave him not but follow after him Why doe so many follow after Christ Question 1 First because his fame was spread abroad great Answer 1 excellent things were spoken of him Math. 4.24 Secondly because his words were sweet gracious Answer 2 able to win allure Luke 11.27 Matth. 7.28 Thirdly because many were sicke and diseased Answer 3 And therefore because hee healed such many followed after him Matth. 4.24 Question 2 Whence is it that the word of Christ is now so frequently despised and contemned Answer 1 First because it is not esteemed as a thing of great price and therefore men sleight it Isa 53.1 Answer 2 Secondly because the preachers of the Word are either infamous in themselves or not famous among men if their lives bee corrupt or their persons be contemned the word they bring must needs bee despised Answer 3 Thirdly because there are few or none sicke among us wee are not sensible of sinne or sicknesse or of our spirituall maladies And therefore wee despise the Physicke contained in the word The Scribes and Pharisees were not sensible of their spirituâ—ll blindnesse and therefore they sleight Christ and his doctrine Iohn 9.41 John 9.41 Yea hence it is that 1. Wee doe not heare the Word of God with joy but with wearinesse because we feele no want of it Malach. 1.13 Neither 2. Doe wee heare it with carefulnesse that is so heare it that wee may lay up what wee heare carefully in our hearts and practise it diligently in our lives Acts. 2.37 and 8.6 and 10.33 Question 3 Doe all these who follow Christ follow him out of true zeale Answer 1 First No because many fell away Iohn 6. and many of his followers afterwards crie Crucifie him Crucifie him Answer 2 Secondly Many are called and but few chosen and therefore all these were not good Matth. 20.16 and 22.14 Answer 3 Thirdly there are divers sorts of followers namely 1. Some follow Christ onely to be healed and cured of their maladies 2. Some follow Christ onely that they may eate of his loaves or be fed by him 3. Some follow Christ onely that they may see and behold his miracles 4. Some follow Christ onely that they may accuse him or that they may heare or see something by which they may ensnare and entrappe him And therefore all that follow Christ doe not follow him out of true zeale Question 4 How may we know whether we be zealous hearers of the word or not Answer 1 First by the end of our hearing whether doe we heare that wee may obey or for some other base and by end Answer 2 Secondly by our desire to heare whether doe we hunger after the word of God or onely heare it upon the Lords day for the eschewing of the punishment of the law Answer 3 Thirdly by our joy in hearing whether doe wee heare the word of God with delighâ— or with a tedious irkesomnesse as some doe who thinke never an houre-glasse in the town so long as the Churches is Answer 4 Fourthly by our benefit in hearing whether doe we gaine knowledge by our hearing or are wee as ignorant as we were whether doe wee grow up in grace by our hearing or are wee as dwarfish and little and weake and childish as ever wee were Whether are wee transformed and changed by our hearing or are wee the old men wee were still Certainly hee that heares for this end that hee may obey and desireth to heare the word and delighteth in hearing the word and groweth up both in knowledge and grace by hearing the word is a zealous hearer But those who heare it for by respects and doe neither truely desire to heare nor delight in hearing nor fructifie by their hearing are no zealous hearers of the word Verse 2. And behold there came a Leper Verse 2 and worshipped him saying Lord if thou wilt thou canst make me cleane § 1. And behold there came a Leper Sect. 2 What and how many things are observeable in Quest 1 this verse Three viz. First the person who was a Leper Answer There came a Leper unto him S condly the Action he worshipped him and called him Lord. Thirdly the petition which is folded up in the forme of a Profession Thou canst cure mee If thou wilt This verse is an history of a Miracle wrought by CHRIST not long after his sermon to teach us Observat That the end of Miracles is to confirme the doctrine taught and delivered Is this the onely end of Miracles Quest 2 No for there are in all three ends of Miracles Answer namely First to confirme the Doctour and teacher Thus Nicodemus acknowledgeth CHRIST to have come from God because of the great workes hee did Iohn 3.2 To this end reade these places Iohn 4.29 and 6.2.14.30 and 7.31 and 9.16 and 10.38 and 11.47 and 12.18 Acts. 2.22 Secondly to confirme the doctrine which is taught Reade for the proofe of this these places Exodus 4.2.6 Marke 16.20 Iohn 2.11.23 and 4.48 and 20.30 Acts. 2.43 and 4.29.30 and 6.7.8 and 7.36 and 8.6.13 Why then are not Miracles wrought in our Quest 3 dayes if they serve for the confirming both of the Doctour and doctrine Because Miracles are not given to beleevers Answer but to infidels 1 Cor. 14.22 Rom. 15.19.20 and 2. Cor. 12.12 Thirdly another
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
instruments of God for the gathering together of men unto the faith And therefore our Saviour here commandeth us to pray unto the Lord of the harvest § 3. That he would send forth labourers Sect. 3 How manifold is the sending of Ministers Quest 1 It is either First Extraordinary Answ as was frequent in the old Testament when sometimes men sometimes women were suddenly inspired with the Spirit of Prophesie Secondly Ordinary and this is two fold viz. I. An internall vocation and call from God and this hath in it these two things namely First God excites and stirâ— up such to have compassion upon the Church and Children of God and to desire that they were able to serve God in this great work of gathering in his harvest Secondly then God makes them able Ministers not of the Letter but of the Spirit 2 Corinth 3.6 II. An externall calling from men appointed for this end For the gatherers of this harvest must be both missi and permissi sent by God and allowed by men By the name of Labourers which our Saviour here gives to Ministers we may observe That the Ministers of the word are ordained unto labour Observ How doth it appear that the calling of a Minister Quest 2 requires so much labour and pains First it appears by the names given unto them Answ 1 they are called Fishers Mat. 4.19 Luke 10.2 and coÌ„manded to be painfull faithfull Shepherds Ioh. 21.15 c. Act. 20.28 and 2 Tim. 4.2 5. They are called Souldiers and Planters and Builders and the like 1 Cor. 9. and 3.7 and 16.10 16. and 2 Cor. 6.1 5 c. and 11.23 Philip. 4.3 and 1 Thess 5.12 and 1 Tim. 3.1 and 2 Tim. 4.5 Secondly by the work of the Ministers it appears Answ 2 that their calling requires much labour and pains For their work is to attend unto the Church of Christ which is no small work containing therein these four things namely I. To preach the word publikely Mark 16. 16. and 1 Timothy 5. â—7 and 2 Timothy 4.2 II. To labour by preaching to make thâ—â—â— people perfect men in Christ Jesus 2 Cor. 11.2 Colos 1.28 III. To love their people with their hearts and inwardly to be carefull of them and to pray for them Gal 4.11 IV. To suffer affliction and persecution if need require for the good of their flocks Reade 1 Cor 4.11 c. and 2 Cor. 4.8 c and 11.23 and 2 Tim. 2.3 c. Quest 3 How may a good Minister and painfull labourer be known Answ 1 First a good labourer gains more by his working than he spends upon himself in his diet so a good Minister doth not spend all his labour and study upon his flock but still saves and gains something for himself being himself bettered by his preaching and study Answ 2 Secondly a good labourer spends in a manner the whole day in labour and but a small part of it in eating so a good Minister spends both day and night 1 Thess 2 12. in care labour and study and in comparison of the time therein spent spends but little in refreshing of himself Answ 3 Thirdly a good workman works as painfully when his Master is absent as when he is present so we though absent in body should yet notwithstanding be present in spirit and as carefull privatly to pray for those who are under us as publikely to preach unto them Answ 4 Fourthly a good labourer is a shamed to come into his Masters sight that day that he hath been idle so a faithfull Minister will cry Perdâ—dimus diem and grieve for the mis-spending of any one day wherein he hath not brought some glory to God or good to his Church or benefit or comfort to some of his children Answ 5 Fiftly if a good labourer labour all day and gain nothing then he grieves for his bad successe so the good Ministers of God grieve and mourn when they labour all night and catch nothing Reade Luke 5.5 and Heb. 13.17 Sect. 4 § 4. Into his harvest Observ We may observe hence That the end of a Ministers labour is to gather in Gods harvest Here we must take notice of two things to wit First in every age of the world there is a double labour of Ministers namely first Seâ—d-time then secondly Harvest-time first they must sow then they must reap Rom. 15.20 and 1 Pet. 2.25 Secondly as in America there is a perpetuall harvest there being something ripe every moneth in the year in some part or other of it so is it with the Ministers 〈◊〉 for alwaies so long as the world lasts there will be a perpetuall harvest some still ready to be gathered to the faith and the profession of Religion What are the works which God requires of these labourers Quest God requires of them these divers and severall works viz. First to sow the â—eed that is Answ to preach the Word And Secondly to water it that is to nourish and cherish what begins to take root or to labour daily that the Word may be the more cleer to the understanding of the hearers and that they may grow up and increase in knowledge Ego plantavi hoc est initia pâ—sui quia primus â—ester â—â—â—tor fui Apollos verò â—igavit hoc est bene positam doctrinam illustravit â—â—â—it g Aretius in 1 Cor. 3.6 Thirdly to hedge in the corn that it be not trampled down that is labour to fence them about with Domminations Threatnings and legall fears that thereby they may be kept from sin and to hedge them in with sound Doctrine that the viperous brood of Heretikes may not seduce them Fourthly to labour to ripen the corn that is to strive that they may be the surer fixed and rooted in faith and built up in all holy and spirituall knowledge Ephes 1.18 Fiftly to harrow the field and to break the clots thaâ— is to labour to break and humble the obduâ—â—â—â— and obstinate hearts of hardned sinners by the hammer of the Word Sixtly to gather in the Wheat that is to gather men unto the Communion of the Saints for there is a double gathering of the righteous namely I. By the Ministery of earthly Ministers the Preachers of the Word when they are gathered unto the faith and profession of Religion and the true Church II. By the Ministery of heavenly Ministers the Angels when by them they are gathered into Gods gainer that is the Triumphant Church in heaven Seventhly to cast the Tares into the fire that is to give over unto Satan those who will not repent This we do unwillingly and alwaies but hypothetically because we are commanded to be mercifull and charitable and to hope the best TO THE CHRISTIAN READER CHRISTIAN READER If thou knowest me I know thou standest amazed and no wonder to see the insolencie of this our Age and how truly the Poet prophesied when he said Scribimus indocti doctique poemata passim That with the Cripple
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
apparent that he is first in regard of dignity and power Answ 1 First Peter is named first therefore he is the chiefe follows not for Priscilla is not better than her Husband because she is first named in the Text and Aquila after her Acts 18.26 S. Paul himselfe saying that the man is the womans head 1 Cor. 11.3 Answ 2 Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First as Theophylact interpreteth hath reference to his brother Andrew who was called before and Peter after for these two Brothers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two first that were called Answ 3 Thirdly if the rest of the Apostles be not named according to dignity as the Papists grant then why should we thinke that Peter onely is Let them give a reason of it without begging the question Answ 4 Fourthly it is evident that the Scripture doth not perpetually observe the same order in such rehearsals as Revel 21.19 the twelve Apostles are compared to twelve precious stones whereof the Jasper is the first but Exod. 28.20 where the twelve precious stones are named which should be set in Aarons Brest-plate the Jasper stone is the last Now if the Jasper for the dignity thereof do signifie Peter in the Apocalypse how then is it placed last in Exodus And therfore we may here say with Origen who thus writeth of the order of the twelve Patriarchs Sciendum est quod in singulis locis c. Hom. 17. in Gen. It is to be marked that every where where the Scripture maketh mention of the Patriarchs there is great diversity in the order for there is one order observed in their nativity Gen. 29. another in their going downe into Egypt Gen. 46. another when they are blessed of Iacob Gen. 49. another when they are numbred to doe any thing in the wildernesse Num. 1. another when the Land of Canaan was divided After the same manner when the twelve Apostles are named they are not alway set downe in the same order as followes by and by Answ 5 Fiftly to that of Stapletons alleaged also by Bellarmine lib. 1. de Pontif. cap. 18. that Peter every where is named first though the rest be not set down alwayes in one order I answer so is Reuben the first named of all the Patriarchs in those five severall places noted by Origen in the former answer he is the first borne first entreth into Egypt first blessed first numbred first divided yet Reuben for all this was not the chiefe among the Patriarchs neither by this reason is Peter the greatest among the Apostles Sixtly Peter is not alwayes named first for Answ 6 Iames is named before him Galath 2.9 And when Iames Cephas and Iohn perceived c. Two shifts Bellarmine hath for this the first is grosse the second is good I. He denies the Text saying It should be read Cephas Iames and Iohn but this is grosse to cut a knot which he should but cannot untie Or II. He saith Iames is read first because he was Bishop of Ierusalem this reason is good because hereby he directly overthrows himselfe for if Iames be mentioned first because he was Bishop of Ierusalem then at Ierusalem Peter was not before Iames but next unto him and consequently not Prince of the Apostles Thus also his Brother Andrew is named before him Ioh. 1.44 and he not named first before the rest but onely with the rest Mat. 20.24 When the ten whereof Peter was one heard this they disdained Seventhly Peter is named first because he was Answ 7 the most ancient in yeeres or one of the first that was called And so S. Hierome saith asking the question why Peter was preferred before Iohn Aetati delatum est quia senior erat His age was preferred because he was the elder h Lib. 1. Advers Iovin Eightly the Catalogue of the twelve Apostles Answ 8 is thrice recited namely by the three first Evangelists that we might fully know by whom Christ planted the first Church through the whole world but in the order of reciting the Apostles lurks no mystery if we may credit Theophylact who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferenter sic recenseri nulla dignitatis vel potestatis ratione habita The holy Ghost names the Apostles indifferently not having therein any respect either unto their dignity or power Vides non ex dignitate nominatos quia Iacobus ante Iohannem i Chrys s We see the order of dignity is not observed in the reckoning up of the Apostles because Iames is named before Iohn Ne quis ob hoc quod Prius nominatur primum faciat Petrum k P asm s Let none thinke Peter to be the chiefe of the Apostles for this reason because he is named first of all Ninthly I conclude and confesse that there Answ 9 is a Primacie among the Apostles Sed ordinis potestatis confessonis non honoris l Ambro. s But it is of order not of power of confession not of honour and thus we grant Peter to be Chiefe of the Apostles Sixtly and lastly Maldonate upon this verse Object 6 objects yet further Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are called the second or third therefore First doth not denote a Primacie or Precedencie but onely an Order For if any had beene called second he might then have rather seemed to have been inferiour unto Peter who is called first as the second in the kingdome or the next unto the King is inferiour unto him Answ 2 Secondly but neither is this perpetuall or universally true things or persons being often called first and second in regard of time not of honour or order as we reade of a first man and a second 1 Corinth 15.47 And yet the first is not the chiefest or most honourable or of most power and dignity for the first man is of the earth earthy but the second man is the Lord from heaven And therefore the Jesuite may as well prove hence Adam to be more worthy then Christ as Peter to be more worthy than the rest of the Apostles m Pareus s Verse 5 VERS 5. These twelve Iesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not Sect. 1 § 1. Goe not into the way of the Gentiles Quest 1 What is meant here by the way of the Gentiles Way is taken Answ First sometimes for this whole life as Math. 5.25 and 7.13 Iohn 14.4 Secondly sometimes by the way of the Gentiles is meant wicked manners and vaine customes Reade Psalm 1.1.6 and 10.5 and 14.3 c. Ioh. 24.23 and 34.11.21 Esa 59.7 c. Ierem. 10.2.3 Thirdly sometimes by the way of the Gentiles is meant the wayes or pathes by which men went unto the Gentiles As Ierem. 2.18 Esa 7.3 and 9.1 and 11.16 And thus it is taken in this place Quest 2 Why are the Apostles forbidden to preach unto the Gentiles
not given the worship due onely unto God to Idols and set up the abomination of desolation in the holy place IV. They should marke if they have not invented other sacrifices besides Christ by which they hope to be saved as the Church treasure and the Popes pardon and merit of their own workes c. V. They should consider if they have not diminished and lopped off an essentiall part of a Sacrament from the Church taking away from their Laity the Cup although the contrary was both plainly prescribed by Christ and practised by his Apostles If they consider these and many more things wherin they have degenerated from the primitive Church they will have small cause to boast Secondly they erre here that boast of their Answ 2 profession and vocation without sanctification certainly outward things are insufficient to bring us to heaven for therunto is available only the application of the death of Christ revealed to the heart by faith But yet these things cohere and go together as the Tree and the fruit doth And therefore let none dreame of a vocation without sanctification for whosoever is called and regenerated is sanctified Rom. 8.30 1 Cor. 6.11 Thus we have the first reason why the Apostles must not preach to the Apostate Samaritans N. Secondly the word must not be preached to Answ 2 the Samaritanes because they were odious to the Israelites according to the womans speech The Iewes have no commerce or Communion at all with the Samaritanes Iohn 4. And hence the Samaritanes would not receive Christ into one of their Cities because they perceived he was going to Jerusalem Luke 9.53 And the Jewes thought that they could not disgrace Christ more than by calling him a Samaritane Å¿ Ioh. 8.49 So inveterate was the hatred betwixt the Jewes and the Samaritanes Why were the Samaritanes so odious unto the Quest 5 Jewes First because they being Gentiles possessed Answ 1 the inheritance of the Israelites as appeares 2 King 17. Secondly the Jewes hated them because they Answ 2 were Idolaters and that I. Under Ieroboam 1. King But II. More under Salmanassar for he brought in amongst them five Nations or five severall sorts of Heathenish people with their houshold and Country Gods t Ioseph Antiq. 9.14 or rather seven sorts of Idolaters 2 King 17. who ceased not from their Idolatry though they were extreamly punished with Lyons Thirdly the Jewes hated the Samaritanes because Answ 3 they were perpetuall enemies unto the Jewes reade Ezra 41.2.10 Nehem. 41. c. Yea when the Jewes were in affliction u Ioseph Antiq. 9.14 and 11.4.8 the Samaritanes denied that they were Jewes or any thing of kinne unto themv. Fourthly the Samaritanes were hatefull unto Answ 4 the Jewes because they despised the Prophets admitting and embracing onely the Pentatenâ—h or five Books of Moses Carthus s And Fiftly because in imitation of the Jewes Temple Answ 5 in Jerusalem the Samaritanes built one in Garizim which was founded by Sanballat in the time of Alexander the great and dedicated to Iupiter the defender of strangers 2 Macch. 6.2 and Ioseph Antiq. 11.7 8. And about this the woman disputes with Christ Iohn 4.20 Our father 's worshipped in this mountaine and ye say that in Ierusalem is the place where men ought to worship Now the reason why they thought that God was to be worshipped in this mountaine was this because Iacob erected there an Altar unto the Lord Gen. 33.20 And because Simeon and Levy and Iudah and Issachar and Ioseph and Benjamin stood upon this mountaine Gerizzim to blesse the people when they came over Iordan Deut. 27.12 Observ 2 From the third answer we may observe That those who are enemies to the Church of God shall be rejected reade these places and we shall see that God wil love those who love his Church and hate those who hate his Church and set himselfe against those who set themselves against his Church Gen. 15.14 Psalm 129.5 Exod. 23.22 Deut. 33.29 Esa 29.7 and 41.11 and 60.12 Ierem. 12.14 Acts. 7.7 Quest 6 Why will the Lord reject and destroy the enemies of his Church Answ 1 First because the Church is the Lords portion and the lot of his inheritance and therefore those who are enemies unto the Church are enemies unto God Reade Deut. 32.9 c. Psalm 17.8 Zachar. 2.8 and 12.2.3.9 and 14.12 Iudg. 5.31 and 2 King 19.22 Esa 49.25 Ioel 3.2 Philip. 1.28 Answ 2 Secondly because it is an Argument of a wicked reprobate man to oppose the religious or religion of Christ Egone ausim vel joco lacessere August Object 1 Against this answer it may be objected Saul persecuted and opposed the Professors and profession of religion Act. 8. And yet he was no Reprobate Answer But he repented of it and continued not in it and therefore was pardoned 1 Tim. 1.13 Quest 7 How are the godly and religious opposed Answ 1 First Accusando by accusing of them unjustly of any crime Answ 2 Secondly Deridendo by deriding and scoffing them for their religion Answ 3 Thirdly Impediendo by hindring the progresse of Religion and their progresse in Religion by taking away in toto or lessening in tanto the preaching of the Word Answ 4 Fourthly Odiendo by hating them in heart And thus we have the second reason why the Apostles must not preach to the Idolatrous Samaritanes An ∣ sw 3 O. Thirdly the word must not be preached to the Samaritanes because they were not Iewes at all but Gentiles for all the Israelites were carried captive 2 King 17.6.18.20.23 and all the Cities were replenished with Heathens either by Salmanassar 2 King 17.24 or by Esar Haddon Object 2 Ezra 4.2 Against this it will be objected that they professe themselves to be Israelites Iohn 4.20 yea at the least they were mixed with Iewes for in such cases when they led any Cities into captivity they were wont alwayes to leave some and to reserve some remainders of the true Inhabitants as Ierem. 52.16 and 2 King 24.14 and 25.12 Answ 1 First when all are not carried into captivity but some are left for the most part if not alwaies the Scripture doth express it as Ier. 52.16 And therefore where no such thing is expressed we are not bound to beleeve it Secondly they doe not seeme to be mixt and that Answ 2 I. Because none knew the externall worship of God 2 King 17.26 As appeares by this message sent to the King of Assyria The nations whom thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land c. And II. Because the King of Assyria upon this message sent one Priest unto them to instruct them 2 King 17.28 Thirdly their professing of themselves to be Answ 3 Iewes was but hypocriticall and counterfeit as the Hagarens call themselves Saracens when the State or Common-wealth of the Iewes was in prosperity then they would be Iewes but when the Iewes were
excitantur Ministri ad concionandum And thus Peter Acts 3. and Paul Acts 17. take occasion to Preach Christ Certainly if First the obedience of the Church be observed that we have a commission or at least a permission to Preach from the Church wherein we live And Secondly if the rule of decencie be observed And Thirdly if scandals and giving of just offences be avoided Then the word may be preached alwayes and every where in season and out of season 2 Tim. 4.2 both because it is the word of God and seed of salvation and also because herein we imitate our Lord Christ Sect. 2 § 2. Preach Wee see here that lost and wandering sheepe must be reduced and brought home againe and that by the Preaching of the word to teach us Observ That the meanes of bringing us home unto Christ is the preaching of the word the truth hereof in generall appeares by these places Rom. 1.16 and 16.25 and 1 Corinth 1.18.21 Titus 1.3 But more plainely by these particulars namely First because as God gave his word so hee gave also Preaching Rom. 10.8 and 1 Pet. 1.25 and Preachers Ephes 4.11 Secondly because God forbids those to Preach who are not sent Rom. 10.15 c. or not called as Aaorn was Hebr. 7. Thirdly because God blesseth and assisteth those whom he calls and sends that is I. He enables them by his grace in some measure for that great calling making them able Ministers 2 Cor. 3.6 and 4.6 And II. He blesseth their labours with good successe making them profitable and powerfull for the reducing of lost sheepe unto Christ Acts 2.47 Romanes 15.29 and 1 Corinth 3.6 c. 2 Tim. 4.17 Fourthly because where hee will not have those who go astray to be reduced and brought backe there he denies the word Amos 8.11 c. Acts 16.6 and 19.9 Fiftly because still those who are converted are converted by Preaching Reade the places in the margent b Acts 2.41 and 4.4 and 8 6.35 c. and 10.34 c. and 11 19.20.26 and 13.42 c. and 17 11. Object But it may here be objected This is but a temporall precept to preach the word and therefore it is not the meanes now of bringing us home unto Christ Answer I denie the antecedent because it is not a temporall precept but an eternall continuing from the beginning to the ending as may bee thus proved First God himselfe preached divers waies and after manners unto Adam Abraham and Iacob Heb. 1.1 Secondly God hath enjoyned and commanded the Prophets to preach unto his people Esa 40.9 yea to lift up their voyces and reprove them Esa 58.1 Thirdly the Lord sanctified Iohn Baptist in the wombe for this end that by preaching he might bring many children unto their fathers Mal. 4. Luk. 4. Matth. 3.1 c. Fourthly Christ himselfe preacheth yea spends his time wholly in preaching and working of miracles Matth. 4.17 and 9.35 and 11.1 Ephes 2.17 Fiftly here he commands his Apostles to preach to the Iewes and the lost sheep of Israel Sixtly afterwards he makes this precept concerning preaching generall for all people Matth. 28.20 Go and teach all nations and promiseth to be with them and to assist them Mark 16.16 Seventhly and to the Churches which are established he hath given Pastours and Teachers Ephes 4.11 unto whom he hath committed the care of his flock Acts 20.28 Eightly yea this he hath ordained untill the end of the world Ephes 4.13 c. and his second comming 1. Tim. Who are here to blame Quest 1 First those Pastours who being called unto Answ 1 this worke are negligent therein not caring how seldome they preach Saint Paul enforced himselfe to preach and did strive therein Rom. 15.20 because he knew that a woe belonged unto him if he did not preach 1 Corinthians 9.15 Secondly those are here faulty who neglect Answ 2 and despise the word preached whether it be I. Through tediousnesse and wearisomnesse this is so common as nothing more men usually are so weary of the word that they slight and contemne it Amos 8.11 Or II. Through an opinion of another Spirit or as though the Spirit of God would teach them without the word Indeed it is said that the faithfull under the Gospel shall be taught of God Ierem. 31.32 but this is by his word and the preaching thereof as was shewed in the proofe of the point Or III. Through curiositie except the word preached be sweetned Here First hearers are to blame who having itching eares despise sound doctrine loving and liking onely quaint and rhetoricall and humane learning Secondly speakers who vaunt themselves or seeke onely for praise and applause by their acute neat and eloquent discourses Not like Paul who desired onely to preach in the demonstration of the Spirit Nor like Peters preacher who must speake as the Oracles of God yea so as that God in all things may be glorified through Iesus Christ c 1 Pet. 4.11 Thirdly they are very faulty here who hinder Answ 3 the preaching of the word the more carefull we are to promote Preaching the liker we are unto Christ and the more we oppose or hinder it the more unlike yea contrary we are unto him This was the fault of the Iewes continually Matth. 23.13 and Acts 14. For they still withstood and hindered the word of God and the preaching of Christ And this is too great a fault now in our dayes and places For I. Some disswade others from the preaching of the word as the Papists and Seminaries do II. Some forbid others the preaching of the word Now these are either masters of families who will never or very seldome suffer their servants to come to Divine Service or Sermons or else idle Ministers and dumbe dogs who neither will or can teach their people themselves nor suffer them to go where they may be taught This is as much as in them lies to hinder them from conversion Christ and salvation III. Some calumniate detract and slander the godly Ministers of the word that so their mouthes may be stopped and they hindered from preaching Answ 4 Fourthly they are to blame here who make other use of the word preached then this that they may be converted thereby Certainly we are lost and wandring sheep untill we be reduced unto Christ and therefore although it be a good thing for a people to have a faithfull and carefull Pastour yet it is unprofitable unto them so long as they are not brought home by him unto the Shepherd of their soules Iere. 51.9 Luke 5.5 Quest 2 What is meant by this word preach Answer It signifies to publish and proclaime to teach them First that preaching is a worke publikely to be performed And Observ Secondly that in preaching they must rather teach then perswade Or That the chiefest office duty and worke of a Minister is publikely to teach his people the Christian faith here two things might be distinguished namely First Quomodo docendum
those who are prudent and politicke in worldly things but Saint Paul overthrowes this Rom. 8.6.8 and 1 Corinth 1.26 Or III. Of those who were rich and able to entertaine them And thus Erasmus understands it and renders it Idonei but is justly taxed both for his translation and interpretation by learned Beza Or IV. Of those who are bountifull liberall hospitable and given to entertaine strangers These indeed are truely called worthy but yet our Saviour lookes higher than these Answ 2 Secondly some understand this word spiritually and thus it is to be expounded but yet Expositors differ herein For I. Some understand it De merito congrui of the merit of congruitie but it is not thus to be interpreted because Christ came to call sinners Matth. 9.13 Yea telleth them that Publicans and Harlots shall enter into heaven before the proud and boasting Pharisees Matthew 21.31 II. Some by worthy understand the humble Beza III. Some by worthy understand those who receive them willingly and cheerfully Muscul s IV. Some understand here those who are of a laudable and praise-worthy conversation in whom the feare of God and religion shines and shewes forth themselves Calvin s Answ 3 Thirdly this word Worthy is a relation and therefore we must seeke forth his Antecedent and enquire who they are who are esteemed Worthy namely either I. Those who are worthy of the message of peace the preaching of the Gospel which was brought by the Apostles Now these were they who received them willingly admitted and permitted them to preach readily and heard them cheerfully Or II. Those who are worthy to receive and entertaine Guests and such Messengers as these were Now these were such as were of good name fame credit and reputation among their neighbours with whom they dwell And these indeed the Text seemes to speake of because it is said Enquire that is of others or of the neighbours Hence then two things are very worthy our observing namely First that we must so live that our goodnesse may appeare unto others Secondly that we must enquire after peoples worthinesse before wee guest and lodge with them First we must labour so to live that the worthinesse Observ 1 of our conversation may bee evident to others he is worthy who else where is called the good man and the righteous man Luke 23.47 and Rom. 5.7 Mich 6.8 Ephes 5.9 The observation plainely is this That we must so live that we may seeme worthy to the Church of God and the brethren of Christ hence wee are commanded to procure things honest before all men Rom. 12.17 And to walke worthy in regard of those who are without 1 Tim. 3.7 and 2 Corinth 6.4 and 2 Timothy 4.5 o 1 Pet. 2.12 Phil. 6. Why must our lives be thus perspicuous and Quest 2 our Christian conversation so evident that it may be seene knowne and perceived by others First because the promises of God are Answ 1 made and belong unto such Deut. 12.28 Ier. 5.29 and Rom. 7.16 Secondly because it is necessary that the Answ 2 worthinesse of our conversation should appeare unto others and that in a double regard namely I. In regard of our selves because thus and thus only we approve our hearts and inward man to be pure and upright before God for the fruit shewes the tree and the streames the Fountaine Matth. 12.35 Galath 5.22 And II. In regard of our God and religion because hereby strangers and those who are without the Church will magnifie our profession and honour that God whose name we professe 1 Pet. 2.12 Matth. 5.16 And on the contrary if our lives be wicked wee are a dishonour and shame to our religion in regard of the Gentiles 1 Peter 3.16 p 2 Cor. 5.12 Are workes necessary is it not sufficient to Quest 3 have faith towards God but unto men our works also must appeare Certainely outward workes of the life Answ and the fruits of religion are necessary wee being created for that end Ephes 2.10 And therefore let none say if they have faith they shall be saved for although it bee true that we are saved by faith and not by workes Iohn 6.29 yet faith alone without workes will not save us as appeares by Philip. 4.8 Deut. 6.18 Psalme 37.3 where we are commanded to serve God in a good conscience Now there is a double Conscience viz. First of the person 1 Iohn 2.1 when we are assured of our remission reconciliation and adoption being able to say with Saint Paul I know whom I have trusted But this alone is not sufficient for us God himselfe enquiring more then this of us Secondly of the actions when wee are rich in good workes 1 Timothy 6.18 And this also God exacts at our hands and expects from us because the truth of the other is to be confirmed by this and faith is to be approved by workes Whether is it necessary to shine before men Quest 4 or not It is as it appeares by Philip. 2.15 Answ Here observe diligently That Light or Fame is two-fold namely either Evill now this is to be avoided and shunned and that both I. In doing that which is evill according to that of Saint Paul The word of God is evill spoken of through your evill workes Rom. 2.24 And also II. In doing that which is scandalous and not seeking Gods glory and the peace of his Church and the Edification of our brethren before our private ends 1 Cor. 10.31 1 Thes 5.23 Good which is to be procured and herein are two things viz. First Res the matter thereof which is either I. Towards God as in Piety for wee must not be like the Church of Ephesus who fell from her first love q Rev. 2.5 but wee must labour that others may see our holy hearts by our worthy workes and our love and zeale by our ardent profession II. Towards men which is either In Iustice and truth wherein is required these things viz. First to do that which is aright and to be injurious unto none as 1 Thess 4.6 And Secondly to speake that which is true and right neither respecting the person of the poor nor rich Gal. 1.10 And Thirdly to thinke and love and hold the truth Amicus Plato amicus Socrates sed magis amica veritas Mercy which doth not consist in giving a crust or farthing to a poore man although the smallest almes are not to be despised or neglected but in the bowels of compassion and tendernesse of heart Secondly Modus the manner thereof which consists in two things namely I. That all these things be done sincerely as in Gods sight r 2 Chro. 31.20 and with a perfect heart Å¿ Esa 38.3 II. That they be done fervently with all the heart t 2 Chro. 31.21 Herein many things are included namely First vve must not be corrupted with the wicked customes or manners of those with whom we live but like Lot abhorre and hate the impieties 2 Pet. 2.8 otherwise
the Sacramentall word of the Eucharist begins with this Preface I received from the Lord that which I also delivered unto you Afterwards 1 Cor. 15.3 I delivered unto you first of all what I received which words were spoken when he was about to intimate or rather perspicuously to handle and plainly to preach the word of the Resurrection From whence follows a facile and faire conclusion As the word of the Resurrection thus delivered by the Apostle was not muttered and mumbled without sense or after the manner of a charme so neither is the Sacramentall word of the Eucharist Chamier lib. 1. de Sacram. cap. 16. Arg. 4. It is questioned between us and the Church of Argu. 2 Rome whether those things are to be written and taught in the Vulgar and Mother-tongue which are contained in the Scriptures or not Now they holding the Negative and wee the Affirmative we argue thus Whatsoever things are to be preached and published in all tongues and languages and those which are commonly and generally knowne may also be written in the same tongues and languages But whatsoever things are contained in the sacred Scriptures are to be preached unto all in the tongues they best know and understand Therefore nothing with-holds or lets but that they may be written in the same tongues also The Major is cleere because neither words nor letters are used for themselves but onely for the things sake which are signified therby wherfore if the things ought to be knowne unto all then certainly their signes should not be unknowne unto any The Minor is proved both by Precepts and Practise First by Precepts in this verse and chap. 24.14 and Mark 16.15 and Mat. 28.19 Secondly by Practise for before any of the Apostles preached there was given unto them the gift of Tongues that so every one that heard might understand Acts 2. If any desire to see this Argument enlarged and prosecuted let him look upon Chamierus de Canonis usu lib. 11. cap. 3. Tom. 1. pag. 391. VERS 28 29 30 31. Verse 28 29 30 31. And feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both body and soule in hell Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father But the very haires of your head are all numbred Feare ye not therefore ye are of more value than many Sparrows Illyricus lib. de ratione Cognoscendi s literas Tract 1. pitcheth upon these verses to teach yong Ministers how to raise Doctrines and how many sorts of Doctrines they may raise from a Text. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. It is necessary that wee should publikely professe the knowne truth so often as there is need II. Confession of our faith Faith is to be made though we hazard thereby the losse of our goods and lives III. We ought to contemne our lives in regard of Christ and his Truth IV. Eternall torments are prepared to be inflicted upon all those both in body and soule who are afraid to deny Christ and his Truth V. He who would make a right confession of his Faith must with a full purpose of heart yeeld himselfe to bee guided and directed by God VI. The providence of God is not onely generall but also speciall taking care of our least things even the haires of our heads Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. They are deceived that thinke it sufficient to assent in heart to the truth of the true Religion and to approve their consciences unto God but in the meane time think it lawfull with or before men to say or unsay to affirme and deny what they will in Religion according to the condition of time and place and persons principally when the danger of death hangs over their heads or attends upon the profession of Christ and Religion II. The Epicures erre who deny Divine Providence thinking that it doth not suit with the Majesty of God to regard humane and terrene things III. The Stoicks who thinke all things to be governed by Fate are far from Truth IV. They are erroneous who thinke that besides those things which are governed by the wise ordination of Divine Providence there are others which are ruled by chance and fortune V. The Pelagians are out of the right way who yeeld more than is meet or true viribus humanis to the power of Nature namely That it is in Mans power and Free-will to embrace Faith to persevere in the same and boldly to professe it unto the end VI. They do amisse who labour more for fraile and externall things than for internall grace and goodnesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power endeavour that we may have the true feare of God before our eyes because the true God is to be feared before all men II. We must learne such a contempt of humane things that we may alwayes desire to leave them and to goe hence that so we might be united unto our Christ in Heaven III. The consideration of the speciall Providence of God should make us remember that God alwayes looks upon us and is present with us and therefore we should implore his ayd and perswade our selves that he will helpe us and deliver us in a fitting and seasonable time Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. These words of our Saviours doe correct and taxe the negligence of those who doe not by fervent prayers beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty that for his Names sake they may not be afraid to lay down their lives II. The stupidity of those men are here blamed who doe not see nor acknowledge all things to be ordered by the Providence of God III. Those are justly to be reproved who neglect to give thanks unto God that he hath and doth vouchsafe to defend and governe both us and all our affairs by his speciall Providence IV. They deserve to be taxed that abuse any of the good creatures of God seeing that he takes care even for them also and his Providence is over them Sect. 1 § 1. Feare not him that can onely kill the body but fear him that can cast body and soule into hell Our Saviour sheweth here that man can goe no further then the body but God can destroy both body and soul but yet we reade of one who bragged that hee killed both his enemies body and soule The History is this Henry Stephen in his world of wonders Chapter 18. telleth us of an Italian who having nourished malice and rancour in his mind a long time yea for the space of ten yeares yet dissembling friendship with his foe at last being together unawares threw him down setting his Dagger to his throat swearing to kill him except hee would deny and renounce God and all part and interest in Christ which hee at length to
that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
if it shine in his face he will not question the existence of it A man often times dreams that he is awake when he is asleep but none are so sottish or doltish as not to know when they are awake that they are awake And therfore he that cannot tell whether Christ have taught him the knowledge of God or the mysteries of the Gospel may be assured to his grief that he is yet ignorant of them Secondly but because many dream that they Answ 2 are awake when indeed they are fast asleep and that they see the Sun at midnight when there is nothing lesse I will therefore give some signes Signes of the knovvledge of God whereby this may be known and principally such as serve for the convincing of those who falsly presume that they know God when indeed they are ignorant of the knowledge of him First if our hearts be inflamed with a desire Signe 1 of God it is a good signe that we know him for Ignoti nulla cupido a man cannot fervently desire what he knows not Here observe that this desire is two-fold namely I. Inchoate and begun and this is an earnest desire to know God 1 Iohn 5.20 For God is wont First to inflame and kindle the desire And then Secondly to communicate light we first cry Draw me O Lord and then I will run after thee Cant. 1.3 And by and by the Lord in mercie reveals himself unto us Wherefore we should here examine whether this desire of the Lord be in us or not do we make the knowledge and fruition of God that one thing which we desire before all other things Psal 27.4 do we long for him as the Hart doth for water Psal 42.1 or the thirsty earth for rain Psal 63.1 Certainly then we may be assured that God hath begun this heavenly knowledge in us and Christ is now about more fully and cleerly to reveal unto us the mysteries of the kingdom of heaven II. There is a permanent and continuing desire which lasts untill the desire be accomplished that is when we do not hunger after the knowledge of God or desire to enjoy him out of some sudden flash but out of a solide and serious affection and therefore cry earnestly for him and seek diligently after him and continue therein untill he hath been pleased to come and reveal himself unto us A loving wife desires alwaies the presence and society of her husband and could wish that he were alwaies at home so must we continually desire to be present with the Lord and never be at peace so long as we are absent from him for this permanent and continued desire of the Lord is an excellent sign of some true knowledge of him Object Against this permanent and continued desire it may be objected that Christ hath promised his children that they shall never hunger or thirst any more Ioh. 4.14 and 6.35 and Rev. 7.16 And therefore this earnest longing after God cannot stand with these promises nor become the faithfull Answ 1 First certainly the faithfull shall not lament as a widow who hath lost her husband irrecoverably Esa 47.9 Thren 1.1 Or like one who is ready to peâ—ish through thirst as Sampson was Iudg. 15.18 For unto the faithfull shall be given grace which shall be as a living spring Ioh. 4.14 yea as flowing streams Ioh. 7.38 and not like a dry well But yet Answ 2 Secondly they shall thirst through a desire of more there is such sweetnesse in grace and in the fruition of God that the childe of God saith alwaies It is good for me to draw neer unto God yea he is my chiefest good and therefore the neerer I come unto him the more happy and blessed shall I be He who knows the sweetnesse of honey desires it the more and the faithfull are covetous of God and grace as the worldling is of gold Crescit amor nummi quantum ipsa pecunia crescit Though Dives store of money have Yet nought but money he doth crave For as his wealth doth daily grow Even so his love doth thereunto The more grace a Saint hath the more he desires for nothing is so good for him as that The more full sight and knowledge a man hath of God the more greedy he is of a little more If God be pleased to talk with Moses the servant is then so delighted therewith that he desires further to see his face If it be a thing so full of sweetnesse thinks Moses to hear of the Lord or to hear the Lord with the ear then it must needs be a transcendent felicity to see him with the eye and therefore O Lord let me see thy face They that once have been made partakers of the bread and water of life cry O Lord give us evermore of this bread Iob. 6.34 and this water Ioh. 4. He that is delighted with Musick desires it again and again and he that is taken with the pleasantnesse of wine drinketh often unto drunkennesse Certainly the Apostle had an eye unto this when he said Be not drunken with wine but be filled with the Holy Ghost Ephes 5.18 Intimating that those who have once a true tast of heavenly gifts wil desire a greater measure and degree of them The Spouse is sometimes absent and then the Church mournes Cantic 3.2 and 5.6 Not because she is uncertaine whether she have a husband or not or because she doubts of his love but because she is sicke of love Cantic 5.8 and therefore would perpetually enjoy his presence And therefore let us seriously prove and examine our selves by this desire of God which is the first signe and token of his knowledge Secondly examine whether we can cry truely Signe 2 unto God in faith Abba Father Galath 4.6 For none can be assured that God is their Father without some measure of true knowledge Thirdly try whether we unfainedly contemn Signe 3 and despise the world or not are wee exalted in spirit heightned in affection are our thoughts upon heaven and heavenly things not upon earth and earthly Colos 3.1 2. Indeed this is not an easie thing to doe for many say they care not for the world when indeed all their care is for it all their delight in it Undoubtedly he that doth indeed despise the world and weane his affections from it doth thereby shew that he looks for another world wherin dwels righteousnesse and in which a Crowne of glory is reserved for him and consequently hath some true knowledge of the ever living Lord and of the Mysteries of the Kingdome of heaven Fourthly we must prove and see whether wee Signe 4 be humbled or not 2 Corinth 10.5 and 1 Cor. 14.25 Spiritus sanctus in columbà igne quia igne zeli ardentes columbae simplicitate mansuetos efficit Greg. hom The Holy Ghost descended in the likenesse of a Dove and in fire because hee makes the faithfull to burne with the Fire of zeale and to be meeke and
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
hinder good things from us Or III. That our present estate makes more for Gods glory then another condition of life would doe Or IV. That the Lords appointed time is not yet come And therefore in this case wee must bee subject and patient and awaite the Lords leisure with perseverance in prayer Secondly the Lord often seemes not to regard Answ 2 his servants when they seeke for Christ Reade Psalme 104.229 Cantic 3.1 and 2 Corinth 3.18 Why doth God seeme herein not to regard Quest 2 his servants First because they are not as yet purged from Answ 1 the pollution of sinne but are captivated and contaminated by the reliques of rebellious lusts Or Secondly because they are not as yet truely Answ 2 humbled but selfe-conceited as the two sonnes of Zebedee were Or Thirdly because they are not as yet weaned Answ 3 from the world nor the world crucified unto them The Apostles wee see forsooke all for Christs sake and yet they strive who shall be the greatest so hard a matter is it for us to be weaned from the world Or Fourthly because they seeke not Christ fervently Answ 4 but coldly in their be is as the Church did Cantic 3.1 Or Fifthly perhaps because they have omitted Answ 5 or lost or let slip some occasion or meanes which hath beene offered unto them as the Church did Cantic 5.2 c. Or at least Sixthly because the Lord would have them Answ 5 being at first but probationers to be exercised that so grace may take the deeper impression in their hearts for that which is with much labour and difficulty acquired is the most charily kept and more highly prized And therefore if any have begun to set their faces towards Sion and to seek the Lord and after some long search have not found him Let them then confesse that the reason is either I. Because some sinne yet gets the upper hand over them Or II. Because they are yet proud and selfe-conceited Or III. Because they are not yet weaned from the world Or IV. Because they seek not Christ fervently and industriously Or V. Because they have not been so carefull as they ought to nourish and obey the motions of of the Spirit and to lay hold upon the offers of mercy and to use those means which God hath prescribed in his word Or else VI. Because God would inure them to labour at the first that so by exercise they may grow the stronger Wherefore if we desire to find Christ and to bring him home to our souls let us labour to remove these impediments and learn First to subdue and bring under all our corruptions and take heed that we be not subdued or brought under by any And Secondly to be humble and poore in Spirit and low in our own eyes And Thirdly to use the world as though we used it not and not to love it or set our hearts upon it And Fourthly to seek Christ with all our hearts and with all our soules And Fifthly To be carefull to attend to the motions of the Spirit and the calls of the word And. Sixthly to be constant and couragious in the use of all Holy meanes untill the Lord have fully revealed himselfe unto us for although hee come not within a little time yet he will certainly come at the last And therefore I. Be not discouraged neither faint II. Pray unto him to reveale himselfe and to be found by us Psal 31.16 and 80.3 7 19. and 119.135 III. Doe not delay or slack this search of Christ And IIII. Labour to remove all impediments out of our way and then hee that shall come will come and not tarry Sect. 5 § 5. O VVoman great is thy Faith Many profitable Quaeres will here bee made namely Quest 1 Whence had this Woman this great Faith Answ St. Marke saith that she heard of Christ and so according to St. Paul Rom. 10.14 her faith came by her Hearing Quest 2 How did the Woman approve her Faith to bee great Answ By her works as true faith ought to be confirmed Iames 2. Quest 3 What workes were remarkable or observable in this Woman Answ 1 First her comming unto Christ she flyes not to Witches or Inchanters or Idols or the intercession of the Saints or the mediation of the Apostles but onely unto Christ the Saviour of the world Secondly this woman by her comming unto Answ 2 Christ doth shew her love unto her Neighbour For the Law enjoynes the love of our Neighbour and the Gospell commends it as a good worke and this woman doth shew by her petition Lord be mercifull unto me and help me that she was as sensible of her daughters miseries as if they had been her own and besought Christ as earnestly in her behalfe as she could have done for her self observing herein the Apostles lesson Weep with those that weep Rom. 12.15 Thirdly this Woman prayes unto Christ Answ 3 which is an acceptable worke unto God when it is performed by his Children yea she invocates and implores his mercy in whom she only beleeves She doth not call upon or cry after the Apostles but onely prayes unto Christ And yet the Papists do alleadge this place to prove the intercession of the Saints But I. We doe not reade that she cryed after the Apostles but only unto Christ And II. The Apostles as yet were living and we deny not but the living may pray for the living though neither for the dead nor unto them III. The Apostles though not sought unto sue unto Christ as it seemes to help her because Christ answers I am not sent but to the lost sheep of Israel verse 24. but yet they prevail not and herein the Popish invocation of Saints is like unto this But Pareus s pag. 755 thinkes that the Apostles did not entreat Christ in her behalfe but disdained her desired that Christ would stint her lowd clamour and cause her to depart because with her cryes she troubled them Dimitte eam vel abige Drive her away Lord because she troubles us And therefore let us not with Papists forsake Christ and flee unto the Saints but with this faithfull Female let us First pray our selves unto our God his Christ And Secondly let us continue praying as she did untill we be heard And Thirdly let not our basenesse or unworthinesse hinder either us from praying or our faith in praying but let it be rather an Argument unto us that we shall be heard because the Lord never sends such empty away as are truly sensible of their unworthinesse Fourthly another good worke observable Answ 4 in this woman is Patience for shee patiently suffered her selfe to be called Dog and to bee sleighted as it were by Christ Fifthly in this woman we see a singular humility Answ 5 as well as perfect patience For our Saviour saith It is not good to take the Childrens bread and to cast it to Dogs And what saith this woman unto it I. She doth not
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
Aristotle is the instrument of sciences for Petrus differs from Petra as Dialecticus from Dialectica namely because both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This reason is drawne from Augustine Tract 124. in Iohn and Basil serm de poenit and Ambrose serm 84. IV. This may further bee confirmed from Scripture as First from this very Text where wee see the Evangelist doth thus expresse the mind meaning of Christ Thou art Peter and upon this Rocke will I build my Church in which words wee see Peter clearely distinguished from the Rocke both in gender and person which were absurd if both the members were to be understood of one Peter for if so then the words should have bin thus Thou art Peter and upon thee Peter will I build my Church Now wee not being able to teach the Holy Ghost to speake must take the Scripture as spoken and meant by him Secondly that Christ founded not his Church upon Peter but upon the Rocke of his confession doth further appeare by the Text what was his confession That Iesus Christ was the Sonne of God Then this faith of Peters is the foundation of the Church which foundation Paul affirmeth to bee Christ 1 Cor. 3.11 Thirdly this may further be confirmed from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Church thou art Peter and upon this Rocke will I build my Church which words signifie the whole edifice which consists of divers parts and is called the Church whereof there are principally these two parts namely the Militant Church and the Triumphant Now there is nothing in all Christs words which may be restrained unto one part onely namely to the Militant excluding the Triumphant Now it is granted on all hands as most certaine that these two parts have but one foundation And therefore if Peter be understood by that Rocke upon which Christ promiseth to build his Church then it will follow that Peter is the foundation and head of the Triumphant Church as well as Militant and consequently the Pope which is so false that I perswade my selfe every ingenuous Papist would blush to affirme it t Cham. de Pontif. lib. 11. cap. 2. fol. 377 Fourthly this may yet further bee confirmed from this verse because Christ said not to Simon Thou shalt be Peter but thou art Peter and there fore if both these enunciations be one in signification Thou art Peter and Thou art a Rocke then it is necessary that now when Christ spake this Peter should have beene a Rocke immoveable but this is false because presently after he fell foully and dâ—nied his Master shamefully whereby he shewed that hee was not as yet so confirmed and rooted in Christ that hee could adhere unto him without any staggering which yet notwithstanding he did afterwards when he had received the Holy Spirit And therefore the Rocke did not betoken Peter because now hee was no Rocke Fifthly the Apostle Paul saith positively 1 Cor. 3. Another foundation can no man lay besides that which is laid which is Iesus Christ wee may adde hereunto the testimony of Gregory u Greg lib. 28. mor. cap. 6. Cum in sacro eloquio non fundamenta sâ—d singulari numero fundamentum dicitur nullus alius nisi ipse Dominus designatur Whensoever in the holy Scriptures wee reade of a foundation in the singular number we must understand it of Christ For if as the Apostle affirmes besides Christ there can be no other foundation of the Church then without doubt it cannot be proved by any argument that Peter is the Rocke upon which the Church is built For that upon which the Church is built Eccles 2.20 is the Churches foundation which is Christ and not Peter For Peter himselfe was built upon Christ and so also were the rest of the Apostles yea the whole Church of God Indeed Peter may be called a foundation Revelat. 21.14 because by preaching the Gospel he founded the Church in this sense the other Apostles are called foundations But grant that Peter is that Rocke which doth so sustaine the whole Church that the gates of hell cannot prevaile against it which none dare affirme that are in their right wits yet what is this to that Monarchy of Popish and Romish Bishops which all their adherents labour so much for It is one thing to sustaine a house and another to governe it by a Monarchicall command and rule Neither can the Popes by this their externall Monarchicall governement either defend any one member of the Church against the gates of hell or themselves who are swallowed up of death And therefore wee may pitty the Church of Rome whose Rocke even according to their own confession may sinke downe into hell and be overcome by it For themselves acknowledge that the Pope who is the head and foundation of the Church may be damned eternally Sixthly and lastly it appears evidently that the Rocke in this place doth signifie Christ and not Peter by the testimonie of the Popish Writers themselves First venerable Bede saith Metaphoricè Petre dictum est super hanc Petram id est salvatorem quem confessus est aedificatur Ecclesia c. Bede in Matth. 16. Christ saith Metaphorically to Peter upon this Rocke that is upon the Saviour of the world whom thou hast confessed wil I build my Church Secondly to summe them up together as our Reverend Prelate doth v Bishop Mort. pag. 276. Their learned Expositor Lyra their honest Preacher Ferus and Cardinall Hugo by Rocke expound Christ yea their common Glosse upon the Papall Decrees fixeth a Credo that is a beliefe upon it and their Cardinall Cusamus is confident in the matter and ventureth against their Notwithstanding to affirme that by the Rocke is meant Christ Thirdly some of the Iesuits themselves have neither feared nor blushed to affirme it Pererius Comment in Dan. 2. in ea verba lapis abscissus saith that Christ is that Rocke noting the place of Matth. 16. upon the which the Church is built And Salmeron Comment in Ephes disp 16. sheweth that Christ is the foundation And thus much may suffice I hope unto any indifferent Reader in answer to their first objection The Papists produce these words Thou art Peter Object 2 and upon this Rocke c. to prove that the Pope cannot erre they reason thus In this place Peter is called the Rocke and foundation of the Church and withall every one of his successors is the Rocke and foundation thereof Now the name of a Rocke doth denote constancie and solidity and an immoveable stability And therefore if the Pope erre in faith as hee is Pope hee cannot bee called the Rocke of the Church Further seeing the building that is the Church it selfe cannot fall then neither can the Pope the foundation thereof for a house and building hath its stability and firmenesse from the foundation upon which it is built First this whole Argument is taken from a Answ 1 false exposition of the place for
Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the likâ— places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the â—ame of the other Apostles having confâ—ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cuâ—ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile agaâ—nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. â— cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the
eternall good things and not to conferre upon Peter and his successors wordly power and pomp Secondly our Saviour in this his commission Answ 2 given to the Apostles and Ministers of the Church speaks not of externall good things but of internall namely of the righteousnesse of the heart of the expiation of the mind and of the remission and pardon of sins which things are not subject to externall power as other corporal things are And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope Thirdly the power of the Keyes doth consist Answ 3 in the remitting and retaining of sins as Iohn 20.22.23 Whose sins ye remit they are remitted c. And therefore no Primacy or externall power is here meant Answ 4 Fourthly the Keyes ought not to be separated from the word and therefore seeing the Preaching of the word is common to all Ministers the Keyes cannot signifie an externall power or Primacie which belongs only unto one particular person Answ 5 Fifthly the Holy Spirit is the Rector and governour of the Keyes for Christ Iohn 20. being about to give them the charge of Preaching and the power of binding loosing doth first breath upon them saying therewith Receive ye the Holy Ghost and therefore no externall and personall Primacie can be here meant Answ 6 Sixthly the use of the Keyes ought not to crosse or contradict the Holy Scriptures but ought to be agreeable and in all things according to the Holy Scrâ—ptures but these ascribe full and absolute power of all things only unto Christ Matth. 28. All power is given to me c. Therefore by the Keyes Christ did not promise any such power to Peter or his Successours Answ 7 Seventhly the power of the Keyes is not absolute or boundlesse but limited and determined and therefore the use of them depends upon the will of him who delivered them and consequently except they be administred according to the will of Christ they are not effectuall but a heady presumption That is Christ neither gave to the Pope nor Peter nor unto any Apostle or Minister absolute power to excommunicate and bind over to Sathan or to remit and pardon whomsoever they will but they must onely bind impenitent and obstinate persons and loose only penitent and obedient or otherwise they shall be punished for abusing their office and power and transgressing their charge If the studious Reader would see this enlarged by many more Arguments let him reade Aret. probl de Clavibus fol. 25. b. 26. a. Quest 2 How or when do those to whom Christ hath committed the keys abuse their judiciary power which with the Keyes is given unto them Answ 1 First the Prelates and Clergie abuse this judiciary power when they usurpe this judiciary power over persons which are not subject to their jurisdiction as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline contrary to the practise of S. Paul 1 Corinth 5.12 Or if one particular Church to wit the Church of Rome or France should excommunicate or assume power to cast another Church as of England out of the Communion of the Catholike Church for some errour as they conceive which it holds Indeed one Church may counsel and advise another but not exercise this judiciary power over any Church though in some things faulty which is not under her jurisdiction Answ 2 Secondly this judiciary power is abused by the Prelates when they judge those unjustly which belong unto their jurisdiction that is when they do not judge them according to equity and the Law of God but out of malice or ignorance pronounce those who are Orthodox to be Heterodox and punish them for Heretikes For it often happens that they which have lawfull power to judge use that power of judging unlawfully Thus the Scribes and Pharisees excommunicate all those who confesse Christ Iohn 9 22. So the Papists punish those who are amongst themselves for Heretikes and bring them into their bloody Inquisition if they be found to read and study the Scriptures and begin to acknowledge the truth of the Gospel Thirdly this judicary power is abused by the Answ 3 Clergy when they judge men truly and that for some errours in Religion but over and above impose those punishments upon those who are so condemned for Heretikes which doe not belong unto an Ecclesiastical Court to inflict as if a man being convicted of heresie and condemned for it they should presently endeavour to spoil him both of his life and goods Now this belongs to the Civil Magistrate to inflict these punishments and not unto the Sacerdotall power and therefore it is an abuse of their authoritie to goe any farther then judgement for the execution of the Lawes is to be left to the Civill Magistrate Bishop Davenant de Iudice controv pag. 90. Some Papists Object this place to prove that Object 1 the Pope may by his dispensation dissolve the Oath of Alleagiance Christ saith whatsoever thou loosest in Earth shall be loosed in Heaven Therfore the Pope hath power to dispense with all kind of vowes and Oathes First this text is not understood of every kind Answ 1 of loosing and binding as of Oathes and vowes but of the binding of sins to the impenitent and of loosing and releasing of sins as their own interlineary Glosse expoundeth and the Scripture warranteth Iohn 20.23 Secondly absolute power is not given of binding or loosing but according to Gods will as Answ 2 Lyra expounds it Supposito debito usu clavis c. The right use of the Key being supposed God approveth it in Heaven Now it is not Gods will that lawfull Oaths should be violated but faithfully kept Psalm 15.4 He that sweareth and changeth not shall dwell in Gods house Thirdly this power of binding and loosing is Answ 3 given to all Apostles and their successors Mat. 18.18 And so Hierome confesseth as hee is cited by the ordinary glosse And therefore if this exposition were true then every Priest might dissolve reverse and dispense with Oathes Fourthly whatsoever is said to St. Peter is not Answ 4 said to the Pope unlesse he would shew himselfe to be the true successor of St. Peter both in doctrine and place in the probation of both which he failes The Papists further produce this place to warrant Object 2 the Popes practise of dispensing of pardons and selling of Indulgences affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter to whom Christ said whatsoever you loose in earth shall be loosed in Heaven They argue thus That which was given to Peter was given also to the Pope But from this place it appeares that unto Peter was given a full power of loosing sinners both from the fault and punishment Therefore this power is also given to the Pope Cajetan opuse tract 8. Answ 1 First for a full answer of this
Objection I referre my Reader to Chamier de Indulgentijs lib. 24. Cap. 15. Arg. 1. fol. 1098. Answ 2 Secondly the Keyes of the Church to binde or loose open or shut were no more committed to Peter then unto the rest of the Apostles as St. Hierome well noteth Cuncti claves regni caelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur All the Apostles receive the keyes of the Kingdome and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers Iovinian Answ 3 Thirdly this power of loosing if we speak of the internall Court of the soul is exercised by the Ministers in the Preaching of the Gospel not in the dispersing and distributing of pardons Vers 20 VERS 20. Then charged he his Disciples that they should tell no man that he was Iesus the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signifie Iussit he commanded or prohibuit he forbad them but graviter interdixit he strictly charged or seriously prohibited them to tell that hee was Iesus the Christ Quest. 1 Why did our Saviour forbid them to make him known why did he charge them not to tell who he was would the Messia◠not bee known now when he is come yea did he not often discover himself to be the Christ unto the Jews Iohn 5. and 9. and 10. yea had he not commanded his Disciples to declare preach him unto all people and that publikely Mar. 10.27 Why then doth he now forbid them to preach the Gospel for to teach that he is Iesus the Christ which is here forbidden is no other then to preach the Gospel which is elsewhere commanded Answ 1 First our Saviour now forbids them to preach the Gospel because his death and suffering approaching and their mindes being troubled about it they were not fit to preach so Heavenly a Mystery Now whom to God sends about some notable employment or Embassage he fits also and armes with notable strength power and courage of the Spirit and he sends none whom he doth not thus fit Wherefore the Spirit not being as yet given unto them they were not fit and able enough for so great a work Cameron s pag 43 calce Answ 2 Secondly Christ being to leave his Disciples shortly would not expose them to so much hatred and malice as the preaching of the Gospel brought along with it but he would have them stay untill they were corroborated by the Spirit who was given unto them after his Ascension Luk 22.35 Cameron s Answ 3 Thirdly Christ being shortly to be crucified would not send his Disciples from him because it was requisite that they should be eye-witnesses of his apprehending arraigning condemning crucifying and resurrection that they might preach the truth of the Gospell the more confidently Fourthly this prohibition and charge which Answ 4 is here given is not to be understood absolutely but with limitation that is not as yet for after his Resurrection they are commanded to preach him to all nations And this is plain from a Parallel place in the next Chapter Chap. 17.9 where he forbids them to divulge his Transfiguration but withall addes this limitation Vntill the Sonne of man be risen from the dead Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah till after his resurrection First as was said before in regard of them Answ 1 because he knew that they were not as yet sufficiently instructed in the faith nor sufficiently enriched with spirituall gifts and graces for the discharging of so great a work Secondly in regard of the Jewes because he Answ 2 knew that if his Apostles should tell that their Master was the Messiah yet they would not beleeve it but deride them for it For they would not beleeve it when he was risen again Thirdly Pareus in hunc locum fol. 764 thinks Answ 3 Christ gave this charge to his Apostles in regard of himself lest his death should by some means have been hindered and this Answer is warranted from that place If they had known the Lord of glory they would not have crucified him 1 Cor. 2.8 VERS 22. Then Peter took him Verse 22 and began to rebuke him saying Be it farre from thee Lord this shall not be unto thee Much was alleaged for Peters Primacie and Supremacie from verse 18 19. now from this verse we may gather a Reason for the contrary What reason was there why Christ should give the supremacie to Peter above or over the rest Argum Christ was no respecter of persons and if he had been then he should have been preferred whom he loved most If deserts be weighed Peter seems to deserve the least of al the Twelve for the Scripture reckons up his faults to be more in number and heavier in weight then any of the rest To passe by divers common infirmities there are foure grout faults which Peter fell into much amplified by the Fathers First he dehorted our Saviour from his passion in this verse Master favour thy self and was therefore called Sathan an adversary to the death of Christ and so to the Redemption of man Secondly in promising rashly not to deny Christ yea unto death whereas Christ had foretold him of his fall before Thirdly he denied his Master and that thrice yea with an Oath at the Instance of a Maiden and in a very short while before the Cocke crew twi◠Fourthly the last assault noted in Peter was that for the which he is reproved of Paul Galath 2.14 If the Reader would see this Argument prosecuted and enlarged let him reade Doctor Willeis symps fol. 157. 158. Vers 24. VERS 24. Then said Iesus unto his Disciples If any man will come after me let him deny himselfe and take up his Crosse and follow me Sect. 1 § 1. Whosoever would be my Disciple Observ Quicunque whosoever is as much as Si quis If any will be my Disciple to teach us That there is but one way for al men to come unto Christ or whosoever would come unto Christ must come by one the sameway for one man must not come by one way and another by another Marke 8.34 Acts 10.35 and 13.26 Quest Why must all come unto Christ by one and the same way Answ 1 First because hee is no respecter of persons Act. 10.34 Colos 3.11 Galath 3.28 Ephes 6.8 Answ 2 Secondly because we are all members of one and the same body 1 Cor. 12.13 Answ 3 Thirdly because God hath given but one Law and rule for all to walke by and there is but one way unto heaven Sect. 2 § 2. Let him deny himselfe Observ 1 Our Saviour would hence teach us That those who would be his must deny themselves Quest 1 Why must wee deny our selves and our own wils Answ 1 First because our wils naturally are corrupted and hinder us from obedience Galath 5.17 Phil. 2.13 Answ 2 Secondly because our wils draw us aside unto sinne Iames
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
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
scandalous and offensive for any to plead privilege in denying Tribute to Princes and thus answers D. Willet Symps pag. 166. But Dr Amesius Bell. enerv tom 2. p 147. affirms and that with reason that Christ himself as he was subject to the Law was bound to pay this Tribute and Custome-mony and therfore as Cajetan wel observes if he had not done it he had given an active not a passive offence Ne scandalizemus dicit non ne scandalizentur v. 27. He doth not say We will pay lest they should be offended but lest we should offend as though in regard of his subjection to the Law whereunto he was made subject for us he had offended if he had not paid although true it is that as he was considered as the Son of God he was not bound unto any such payments being superiour unto all Kings and the greatest earthly Monarchs but onely his substitutes or deputies Now howsoever we consider Christ whether simply as God and so subordinate unto none or as man and so made subject to the Law yet this act or these words of his will exempt none from paying of Tribute to Princes for that which Christ did as God is no president for mortall men to imitate neither are the Papists so impudent as to avouch it and as man we see he paid Tribute and was so to do and therefore untill the Popish Clergy be Gods and not men they cannot be exempted from these Customes and Tributes by our Saviours words Fourthly learned Cameron answers here that the Answ 4 producing of this place for the confirming of this Popish Tenet is nihil ad rhombum nothing at all to the purpose because the Tribute which is here required of Christ and payed by him was not that which belonged unto the Magistrate but which by the prescript of the Ceremoniall Law was to be paid for the use of the Sanctuary And therefore this is no ground for non-payment of Tribute to Princes His grounds and Arguments are solide and convincing but I set them not down because they are something large See Cameron Myrothee Evang. in Mat. 17 24 pag. 54 55 56. Fifthly Sed dato non concesso but suppose we Answ 5 should grant this which we must not that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate and that Christ exempted both himself and his Disciples from it so long as he was with them in the earth yet it follows not hence that this immunity and privilege belongs unto the Apostles successours For I. Although Christ were free from the payment of these Taxations and Toll and Tributes to the Magistrate yet it follows not hence that this privilege belongs unto the Ministers of the Church by right II. Although the Apostles of Christ were free from the payment of Tribute to Princes so long as their Master lived with them yet it doth not follow hence that this privilege belongs to the Apostles successors If the Reader would see both these demonstrated and the Argument prosecuted let him reade the forenamed Author Cameron pag. 57 58. Answ 6 Sixthly for fear we should want weapons Bellarmine hath put a sword into our hands for the conquest of himself and by the same reason that he confutes Marsilius is himself confuted By Marsilius Argument all the faithfull saith Bellarmine are exempted from paying of Tribute to the Magistrate And why Because they are all Gods sons By Bellarmines Argument say I all the faithfull are exempted from paying of Tribute to Christian Princes or others And why Because they are all Gods servants and of his family as well as the Clergy are We of the Ministery are called Clerks or Clergy-men that is Gods portion or inheritance now are not faithfull people so also God we know is no respecter of persons Acts 10.34 and therefore he respects a faithfull sheep as much a faithfull shepherd Caeteris paribus But Bellarmine saith that Ministers properly belong unto the family of Christ Are faithfull people then retainers or hangers on are they not as properly of Gods family as Ministers are yea doth not the Apostle totidem verbis call them and say of them that they are of the houshold of Faith Gal. 6.10 and of the houshold of God Ephes 2.19 and fellow Citizens with the Saints Sect. 5 § 5. Liberi children are free Quest What freedom doth our Saviour here speak of Answ There is a double liberty namely First spirituall and thus all Christians are made free because by Christ they are freed from the yoke of sin and bondage of satan according to that of our Saviour If the Son have made you free then are you free indeed Secondly corporall and thus the faithfull are not freed from tribute but bound to pay it according to that of our Saviour Give to Caesar those things which are Caesars and of the Apostle Give tribute to whom tribute is due and custome to whom custome longs And this is the answer of that ingenious Papist Carthusian upon this place who saith indefinitly Fideles tenentur ad tributa the faithfull are obliged to pay tribute unto Magistrates neither excluding Clergy nor Laity Carthus s pag. 147. a. initio § 6. Thou shalt finde a peece of mony Sect. 6 The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stater which we English a piece of mony at large but it contained precisely two Didrachma For the tribute mony to be paid for each person was Didrachmum as is evident from verse 24. And they that received Didrachma came unto Peter c. And this Stater was paid for two namely for Christ and Peter verse 27. and the value of it was about 2 s. 6 d. half a crown For we must observe that every person was taxed at two Drachma's or Roman pence which two pence made the Didrachma that is the double Groat or half Sicle which every one was set at and two of those double Groats made but one Stater which is usually translated a piece of twenty pence but it was a full Sicle which was half an ounce and consequently a third part more namely as was said thirty pence which Peter here payed for his Master and himself § 7. That take and give for me and thee Sect. 7 We against the Church of Rome affirm Argum. that the Clergy are liable to pay Tribute Subsidies and Taxes unto their Princes and we prove it from this place where our Saviour as wee see pays poll-mony and Rom. 13. where every soul is commanded to be subject to the higher powers and there verse 5. paying of Tribute is made a part of subjection the Argument therefore thus followeth Clergy-men are subject to Princes therfore they ought to pay tribute CHAPTER XVIII Verse 1 VERS 1. At the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of Heaven Quest WHy is the kingdom of God and of Christ here called the kingdom of Heaven Answ 1 First
Crosse in baptisme nor the Surplice in the reading of divine service nor the rest because they give offence and therefore in regard of the offence are unlawfull 1 Cor. 10.32 First the Apostle speaks not there of the rites Answ 1 customs or Ceremonies of the Church but of meat sacrificed to Idols And therefore that place is a stranger to the thing in hand Secondly Saint Paul forbids the eating of Answ 2 such meat when it is offensive and that for conscience sake that is not of him who eats but of the other 1 Cor. 10.28 29. Thirdly in these things these foure rules are Answ 3 to be observed whereof I. The first respects Christian liberty for all Rule 1 things are lawfull 1 Cor 6.12 and 10.23 II. The second respects Christian charity Rule 2 and offence for wee must do nothing which may offend our brethren for if the things wee do be offensive they are unlawfull as appears by these places 1 Cor. 8.13 and 10.32 Rom. 14 15. And I conceive that it is the scope of the Apostles doctrine 1 Cor. 8. and Rom. 14. But we must note here what scandall the Apostle speaks of whether First such an one as doth offend the mind of our brother Or Secondly such an one as labours to draw our brother to the participation of sin that is the Apostle did not so much forbid them the doing of that which might off nd the mind of their brother as the perswading of them to communicate partake with them in those things which they held unlawfull And this is the scandall which I rather think the Apostle speaks of in those places III. The third Rule respects Christian obedience Rule 3 towards the Magistrate and here the Law of giving offence is sileâ—t for if the Magistrate command mee to do a thing which is not evil in it selfe and my brother be offended with me for the doing of it or at the thing which by mee is done it is then Scandalum acceptum non datum an offence taken but not given IV. The fourth Rule respects divine obedience Rule 4 wee must doe nothing contrary to the revealed will of God though the Magistrate should command us Thus wee see First that it is lawfull for us to do those things which are indifferent in their own nature Secondly but if our brethren be offended with the doing of them and there is no necessitie of the doing of them nor command for the doing of them then we must forbeare the doing of them Thirdly but if the Magistrate shall command us to do them then we must do them although our brother be offended by them Fourthly but if the Magistrate shall command us to do that which is forbidden by God then wee must not do it though the Magistrate should be offended with us for our disobedience and refusall Now there is no question of the truth of all these Rules save only of the third and therefore wee will shew that the command of the Magistrate is more to be regarded then the offending of our brother that is if we cannot avoid it but that either wee must disobey the Magistrate or offend our brother we must rather offend our brother then disobey the Magistrate and this wee prove thus I. Because the Magistrate is more to be esteemed and therefore we must rather offend our brethren then them Wee do not inquire here whether offences be to be given or not for it cannot be avoided but that one must be offended and therefore the question is whether must rather be offended our weak brother or the Magistrate and wee conceive our brother II. To offend the Magistrate by disobeying his command is Scandalum datum an offence given to offend our brother by doing that which the Magistrate commands is Scandalum acceptum an offence taken Now as I confesse our brethren are to be regarded and not to bee offended it there were no command or necessitie enforcing thereunto so I imagine that wee must rather choose to fall into an offence taken by the weak brethren then into an offence given to the Magistrate because the one is our sin the other is not ours III. There will alwayes be some weak ones in the Church which will stumble at these adiaphorall things and therefore if these should be respected more then the Magistrate the Magistrate should never bee obeyed in these things at all That is if a man should omit the Ceremonies although the Magistrate enjoyne and command them untill all the people be informed concerning the lawfulnesse and indifferencie of them hee should then never use them at all because there will be still in the Church some who will stumble at them IV. When wee do those things which give offence we do them not for this end that others may be offended but that we may not offend Rom. 14.20 We desire not to disobey the Magistrate nor that others should be offended with our obedience of him V. Thus to offend our brethren namely by doing that which the Magistrate enjoyns is not the Offence which Saint Paul speaks of namely to lay a stumbling stone before them that they may fall Rom. 44 13. and so destroy our brother for whom Christ died verse 15.20 For the Apostle speaketh of eating meat offered unto Idols and hee saith that some eat it as a thing offered unto an Idol and their conscience being weak is defiled 1 Cor. 8 7. And if they see those who are strong eat such things in the Idols Temple their conscience is confirmed and enboldned to eat those things which are offred unto Idols verse 10. And so their consciences are wounded and killed verse 11 12. wherefore we must deny our selvs rather then thus cause the weak to stumble and fall verse 13. And thus wee see the large difference that is between our Ceremonies injoyned by the lawfull Magistrate and voluntary eating of meat offered unto Idols which the Apostle speaks of in the place objected VI. Those things which of themselvs and in their own nature are indifferent being once commanded are not indifferent by vertue of the fift Commandement which enjoyneth obedience to Magistrates in lawfull things Who give offence to their brethren and by Quest 2 giving of offence incur this Woe here denounced First those who do hurt unto their neighbours Answ 1 Matth. 13.41 42. Secondly those who offend the consciences of Answ 2 the weak as Mat. 18.6 Thirdly they are guilty of this woe who Answ 3 leade a wicked life for an evill conversation is scandalous and offensive Rom. 2.24 and 1 Peter 3.2 Why must wee be so carefull not to give offence Quest 3 First because those who are offensive unto the Answ 1 children of God are not to be tolerated in the Church of Christ 1 Cor. 10.32 And Secondly because such shall be punished Mat Answ 2 13.41 42. and in the present Text. And Thirdly because offences and scandals are Answ 3 contrary to thee whole scope of a
a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
rewards and glory in the Kingdome of heaven this not being the end for which hee was sent into the world but did depend upon the eternall counsell of the Father from which counsell hee did not exclude himselfe Answ 3 Thirdly when CHRIST saith It is not mine to give he speakes not of the power of giving that he might take it from himselfe or deny it to bee in himselfe for a little before he had promised his Apostles that they should sit at the day of Judgement upon twelve Thrones judging the twelve tribes of Israell And therefore hee doth not speake of Power or what he could doe but onely shewes that it did not become him neither was convenient to give them that which they desired for rewards are to be given to those who worke and crownes to those who contend for the victory Yea because the Sonnes of Zebedee either out of their owne ambition or their Mothers did peculiarly begge that for themselves which was promised to all the Faithfull therefore CHRIST the just Judge could nor or might not give that which was unjustly demanded And lastly it did not become Christ to sooth up them in their ambition seeing he did when occasion offered it selfe dehort others from ambition Sincler de filio Dei lib. 2. pag. 109. b. This place serves to confute the popish Object or Popes practice of canonizing Saints Bellarmine de Sanct. lib. 1. cap. 10. saith That of Saints some are canonized that is publikely allowed to be Saints and some are not canonized or received into the Kalender and the difference betweene them is this Canonized Saints who are either generally by the Pope so canonized for the whole Church or more specially by a Bishop for his Province or Diocesse may be publikely prayed unto Temples built in their names their Holy dayes yearely remembred and their Reliques preserved in Churches to be adored but none of these things may publikely be exhibited to not Canonized Saints unlesse privatly onely First neither Canonized nor Uncanonized Answ 1 Saints are thus to be worshipped Secondly it is grossely absurd to say That it Answ 2 is lawfull to pray to some Saint privately and yet unlawfull to doe it publikely as though there were House-Saints and Church-Saints or house-Gods Church-Gods as we read Ezech. 8.10 Thirdly if they be Saints why are they not Answ 3 all canonized If they bee all Saints with God why are they not with men Fourthly who gave them such power to canonize Answ 4 some Saints and not other some Christ here saith To sit at his right hand or his left is not his to give How then dare the Pope or any Prelate presume to doe that which CHRIST assumeth not as he is man § 3. But it shall bee given unto them for Sect. 3 whom it is prepared of my Father We shewed before Argum. that it is questioned whether there be any Universall or generall election of all unto life or not verse 16. § 9. qu. 1. Now this verse serves for another Argument to confirme the negative which wee there according to Scripture and from Scripture maintained to be the truth Our Saviour here saith The Kingdome of God shall bee given unto them for whom it is prepared of my Father whence it is cleare that the Kingdome of God is not prepared for all but for some St. Paul also sheweth That there are vessels of wrath prepared to destruction and vessels of mercy prepared unto glory all therefore are not vessels of mercy neither are all prepared to glory If the Reader would see how this Argument is answered by Snecanus and Huberus and how their answers may bee answered let him reade Dr. Willets Synops pag. 896. 897. VERS 25.26 Vers 25 26. But JESVS called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not bee so among you but whosoever will be great among you let him bee your Minister Sect. 1 § 1. The Lords of the Gentiles exercise dominion over them St. Bernard applied these very words to Pope Eugenius in this manner It is plaine saith he That here dominion is forbidden the Apostles how then dare you take upon you rule and Apostleship or in your Apostleship rule and dominion for if you will have both alike you shall loose both otherwise you must not thinke your selfe exempted from the number of them of whō the Lord complaineth thus They have reigned but not of me they have bene but I have not knowne them Sect. 2 § 2. But it shall not be so among you Argum. We produce this place against the Popes temporall power over Kings and Princes The Princes of the Gentiles exercise dominion over others c. but it shall not be so among you Answ To this Bellarmine answers that our Saviour doth not here prohibit rule and dominion but a tyrannicall and violent domination and Lordship as appeares by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply 1 First our Saviour prohibits that which the sonnes of Zebedee desired but they did not desire power or licence to rule tyrannically over the rest but onely Primacie and dominion Reply 2 Secondly the word here used signifies Lordship as is evident from Luke 22.25 where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition Amesius Bell. enerv tom 1. Page 280. Object Some object this place against Bishops Superintendents and all other Ecclesiasticall persons who exercise any authority or power over those who are of the Clergie CHRIST himselfe say they seemes here to prohibit this imparity among the Ministers of the Gospell The Princes of the Gentiles exercise authority over them c. but it shall not be so with you And St. Peter 1. Peter 5.2 3. exhorts them to feed the flocke of God c. neither as being Lords over Gods heritage Therefore all imparity in the Ministery is contrary to the rule of the word Answ 1 First it is true that by the similitude of Christ all the Apostles were like and equall both in degree and Power Answ 2 Secondly it is false that either from these or any other places is established and built that parity and equality amongst the Ministers of the Gospell which they would have who oppose Episcopall dignity Answ 3 Thirdly notwithstanding this command of our Saviours the twelve Apostles were in dignity higher and in power greater then the seventy Disciples Yea notwithstanding the same precept of CHRIST there were ordained and established by the Apostles themselves in the Churches of Ephesus and Creet and some other places primary pastors unto whom was given the power of jurisdiction not onely over the laicks but even also over the inferiour Ministers of the same Churches And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons but granting a pastorall priority and paternall superiority to the Apostles and their
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est veâ—bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo â—b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both iâ— regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his bâ—dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not driâ—ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but
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
the Answ 2 Church in all ages have commission to teach likewise but that proveth not all their teaching to be infallible alwayes because naturall corruption hanging on them they may faile in that which is committed to them Mr. White Page 74. § 4. Baptizing them Sect. 4 The Anabaptists who are therefore called Catabaptists Object 1 objects this place against the practise of our Church in Baptizing of Infants Christ say they commands his Apostles and consequently all Ministers first to teach men and afterwards to baptize them but Infants cannot be taught and therfore ought not to be baptized Others of them argue from hence thus These two are conjoyned by our Saviour to teach and baptize and to beleeve and baptize as if he would say the Apostles must first teach and then baptize and people must first beleeve and afterwards be baptized And therefore Infants being capable neither of teaching nor beleeving are not to be baptized First the Proposition is false That Christs commands Answ 1 his Apostles first to teach and afterwards to baptize for these words first and afterwards are not in the Text. Secondly our Saviour in this place prescribes an Answ 2 order to be observed in the conversion of the Gentiles and doth prepone or put preaching before Baptisme because those who beleeved amongst the Gentiles were Adulti men of yeares and not Infants who were first instructed and afterwards baptized as under the Law the Proselites who were of age were first instructed and afterwards circumcised But the Infants of the Iewes were circumcised before they were instructed as we shall see by and by Thirdly although Preaching in this place be Answ 3 put first yet it followeth not hence that therefore it ought alwayes to proceed and goe before Baptisme for Marke 1.4 Baptisme is put before preaching Indeed J know that Iohn Baptist first preached and then baptized Fourthly if the order of words be to be urged Answ 4 then it will follow that all Nations are first to be taught and afterwards to be baptized that is that all Nations must first be taught the Gospell before that any of them be baptized which is so grosse and absurd that no Anabaptist will affirme it Fifthly the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach Answ 5 is generall signifying every way and meanes whereby we are made the Disciples of Christ and received into the Covenant of God now this is as well by the Sacraments as by the word Sixthly it is most certainly true that our blessed Answ 6 Saviour doth conjoyne his word and baptisme together because Baptisme is not a common or dumbe and silent washing but it is the Laver of water in the word Ephes 5.26 and a sealing of the promises of the Gospell and therefore can nor ought to be without the word as Augustine saith Tolle verbum ex baptismo et quid erit aqua nisi aqua Take the word viz. of Institution from Baptisme and then the water is but bare water and the washing therewith but a vulgar lotion Answ 7 Seventhly Baptisme is a signing or sealing of the Doctrine of the Gospell now it followes not that therefore it is to be denied to Infants for this is a part of the Doctrine of the Gospell that Infants belong unto the promise of the New Testament Acts 2.39 and unto the Church of Christ Isa 49.20 21. and unto the Kingdome of God Matth. 19.14 And therefore this part of the doctrine of the Gospell is to be sealed by baptisme unto Infants Object 2 But the Anabaptists yet instance and urge That Baptisme ought not onely to be the laver of water in the word but also those who are baptized ought first to be instructed Answ This was also required in the institution of Circumcision from whence this objection may most plainly be explicated and resolved For God first teacheth Abraham and afterwards he is circumcised Genes 17.11.23 and doubtlesse Abraham himselfe did teach Ismael and his houshold before he circumcised them as appeares by the Lords testimony of him Genes 18.19 yea both these were commanded in the Old Testament viz. to teach their children Deut. 4.6.12 and to circumcise them Genes 17.11.23 and In adultis in those of yeares of understanding teaching went before circumcision Genes 17. but Infants little ones or babes are commanded to be circumcised on the 8. day Genes 17.12 and to be taught when they can aske and demand What is meant by these testimonies Deut. 6.20.21 And thus circumcision in Infants was before instruction and this followed afterwards when they were capable thereof From hence we answer to the Objection that those of yeares of discretion are first to be taught and then to be baptized but the Infants of Christians first to be baptized and afterwards to be taught Argu. 1 Jt is discussed betwixt us and the Papists whether women or Lay-men ought to baptize And we say that neither Lay-men of what calling soever nor yet Mid-wives or any other women ought to baptize Infants This we confirme from this place The commission and charge to baptize was given onely by our Saviour Christ to his Apostles and all lawfull Ministers their successours in this verse Therefore Lay-men and women in baptizing goe beyond the commission of CHRIST Answ Bellarmine answereth hereunto That when Christ gave this Commission there were many present besides the Apostles Reply We deny not but that many beside might be present but he spake onely to his eleven Disciples who are immediately named before verse 17. Unlesse the Cardinall will say that he made all the rest viz. those 500. whom St. Paul speaketh of 1 Cor. 15. Apostles also for he sendeth them to whom he directs his speech into all the world Marke 16.14 Argu. 2 Jt is disputed betwixt us and the Church of Rome concerning the number of the Sacraments we affirming that there are but onely two and confirming it from hence Christ onely commanded these two Sacraments Baptisme and the Lords Supper to be used for ever in his Church instituting and commanding Baptisme in this place and the Lords Supper Chap. 26. Jndeed Christ used many other Ceremonies himselfe as lifting up of hands the tempering of clay and spittle And his Apostles used imposition of hands and anointing with Oyle But Christ hath not laid his Commandement upon these Ceremonies injoyning us perpetually to use them as he hath charged us with these two Baptisme and the Eucharist Jt being questioned between us and the Church Argu. 3 of Rome whether the Sacraments be of equall dignity and excellency CoÌ„cil Tâ—iâ— sess 7. Can 3. Bel. de sacram Lib. 2. cap. 2â— they pronounce an Anathema against him who denieth That Baptisme excelleth all the five Sacraments the Eucharist Baptisme We willingly acknowledge that Baptisme excelleth their fiue forged and fained Sacraments viz. Confirmation Penance Matrimony Orders and Extreame Unction But that the Lords Supper should be preferred before Baptisme as the more worthy and excellent Sacrament we
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
Father Luke 1.35 And therefore is not a distinct person Answ 1 First except he were the same with the Father he could not be God for God is one Answ 2 Secondly it followes not he is the same with the Father therefore he is not a distinct person from the Father for the Sonne is the same with the Father and yet a distinct Person Answ 3 Thirdly from hence viz that he is the same with the Father doth rather follow that he is God and a distinct person for none can be God but he who is the same with God and none can be the same with God but onely a person of the Trinity For these three are one 1 Iohn 5.7 Deus Trinnus I conclude with the saying of the Father Dici potest non scriptum est aperté Spiritum sanctum esse Deum at ejus deitas in sacris literis testata est nisi quis valde sit insulsus alienus a Spiritu sancto Greg. Naz. de Spirit sanct Quest 6 How doth it appeare that the Spirit proceeds from the Father and the Sonne Answ It is hence evident because he is sent by both and is called the Spirit of both For First the Father sends the Spirit of his Sonne Gal. 4.6 Iohn 14.26 And Secondly the Sonne sends the Spirit of the Father Iohn 15.26 and 16.7 How is the blessed Spirit coequall with the Father Quest 7 for if he proceed from him then is he inferiour unto him The holy Ghost is inferiour to the Father in order but equall in power Answ Against this it may be objected Object The Spirit is sent by God therefore he is inferiour to him in power First it followes not for the Sonne was sent Answ 1 by the Father Iohn 3.16 and yet he is equall to the Father in power in regard of his Deity for he was not sent by compulsion but came willingly Iohn 10.11 And so doth also the holy Spirit And therefore there is no rule or dominion amongst the persons of the blessed Trinity one over another but are all equall in power Secondly the equality of the holy Spirit with Answ the Father can no way better be proved then by proving that he is God which we have done before For none is before or after another none is greater or lesse then another Symbol Athanas What and how many are the operations and Quest 8 workes of the holy Spirit They are either Temporall or Spirituall Answ First there are some Temporall operations and workes of the holy Spirit as I. Creation Read Gen. 1.2 and Iob. 33.4 And II. Fitting men for some particular function as Exod. 31.3 Iudg. 6.34 and 1 Sam. 11.6 and 16.13 And III. He gives knowledge literature and learning and therefore we must not onely confesse that that learning which is conferred miraculously upon some comes from him as Acts 2. and 10. but also that that learning which is got by our study instrumentally comes principally from him because he gives eye-salve Revel 3.18 and enables us to understand And IV. Prophesie is a gift given by the Spirit 1 Cor. 13.1 Now all these are Temporall Secondly there are Spirituall operations and workes of the holy Spirit and these are either I. Common or II. Proper First the Common spirituall operations of the holy Spirit are these viz. I. The moderation of the affections as Gen. 20.6 Hest 5.10 And II. The reverent and willing hearing of the word the Spirit makes men to endure the word of exhortation patiently as we may see in Herod Marke 6.20 And therefore when we willingly or patiently permit our selves to be reproved we must confesse it to be the worke of the Spirit because naturally we love to be flattered but not to be reprehended And III. Jllumination is a spirituall worke of the holy Ghost now this is either First Cognitionis a light of Knowledge as Hebr. 6. and 10. and 2 Peter 2.22 And this is Common Or Secondly Obedientiae a light of obedience now this is two-fold viz either I. In aliquibus in some things as Herod did and this also is common Or II. In nova vitá in a new life and this is proper to the godly And IV. Ioy in hearing or other holy duties Matthew 13.20 as did Herod Marke 6.20 Now there is a double joy namely First a joy arising from novelty and thus many rejoyce when the Gospell is first preached unto them who slight it afterwards Therefore this joy is but deceivable and common And Secondly a joy arising from a true tast of divine grace and this is proper to the Godly Secondly there are proper operations of the holy Spirit These are laid downe in Iohn 14.23 where we have I. The presence of the holy Spirit in the godly the effect of whose presence is Regeneration II. The inhabitation of the holy Spirit in the Regenerate the effect whereof is Gubernation But these remaine to be considered of in that place Iohn 14.23 Whereof afterwards by the assistance of God I rather omit them here because something hath beene spoken Chap. 12.18 Sect. 8 § 8. I am with you unto the end of the world Quest 1 How is CHRIST present with his Church for all ages Answ 1 First not in regard of his humanity but of his Deity and this is confessed by Galatinus lib. 3. Cap. 29. pag. 127. lin ult Answ 2 Secondly Carthusian s pag. 233. b. medio saith That CHRIST is present with his Church by a Sacramentall presence Answ 3 Thirdly Christ is present with his by inhabiting the hearts of the faithfull by his grace Answ 4 Fourthly he is present by his continuall protection and providence and manifold efficiencie of his power and piety in and upon us Quest 2 Whether shall the Church of Christ continue unto the worlds end because it is here said Behold I am with you unto the worlds end and Iohn 14.15 c. The Paraclet shall abide with you for ever Now if this Church be thus to extend itselfe to all nations and to the ends of the world then whether is it the same which at this day is called The Catholique Church upon earth Answ 1 First we grant and hold that this Church of Christs shall extend it selfe to all Nations And Answ 2 Secondly it shall last and continue untill the end of the world Nunquam enim deficiet fides in toto c. Faith shall never wholly faile but unto the end of the world Christian Religion in aliquibus perseverabit saith Carthusian Matth. pag. 233. b. fine that is shall persevere and abide in some place or other amongst some persons or other he will not say That it shall alwayes abide at Rome Answ 3 Thirdly we grant and hold that this Church with which Christ hath promised to be present is the same which is called in the Apostles Creed The Catholique Church But Answ 4 Fourthly wee deny that that Church which falsely cals her selfe by that name is this Church of Christ to which he hath