owne reward according to his owne labour 1 Cor. 3.8 Fifthly a spirituall life He that soweth to the Ans 5 Spirit shall of the Spirit reape life everlasting Gal. 6.8 Sixthly righteousnesse In every nation he that Ans 6 feareth God and worketh righteousnesse is accepted of him Acts 10.35 Seventhly Constancie and perseverance in Ans 7 piety Be ye steadfast and unmoveable alwaies abounding in the worke of the Lord for your labour is not in vaine in the Lord 1 Cor. 15.58 Eighthly the workes of mercy and charity Ans 8 God is not unrighteous to forget your worke and labour of love which ye have shewed towards his name in that ye have ministred to his Saints Heb. 6.10 Ninthly patience and confidence in tribulation Ans 9 Rejoyce and be exceeding glad when you are persecuted and reviled for great is your reward in heaven Mat. 5.12 And againe cast not away your confidence which hath great recompence of reward Heb. 10.35 And therefore if wee desire to bee crowned with temporall blessings in this life and with eternall glory in the life to come wee must then I. Worship the Lord. II. heare his voice and obey it III. sanctifie his Sabbath IV. If we bee called unto that high calling wee must preach the word faithfully and constantly V. We must live and leade a spirituall life VI. be righteous towards men VII be constant in the service of God unto the end VIII be charitable unto the poore IX be patient and confident in all adversitie whatsoever Quest 5 Many men performe many of these workes who yet never receive the reward promised How therefore must we so worke that we may be assured that our labour shall be rewarded Answ 1 First if our obedience be regulated according to the law and commandements of God I have inclined my heart to performe thy statutes Psal 119.112 Answ 2 Secondly if our obedience and good workes proceede from faith otherwise not Heb. 11.6 Answ 3 Thirdly if our good workes bee performed for Gods sake not for our owne Answ 4 Fourthly if they proceede not from an hypocriticall but a sincere heart not to be seene of men Mat. 6.1 but out of a pure heart desiring to approve our selves unto God thereby Psal 119.1 Fifthly if we obey God with a cheerefull heart Answ 5 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Psal 119.111 Sixthly if we serve God constantly through Answ 6 the whole course of our life Psalme 1.2 Then wee shall certainely bee rewarded in life and death and after death § 2. What reward shall ye have Sect. 2 We have heard that by this Interrogation our Quest 1 Saviour would shew that certainely there is a reward for the good workes of the righteous It may now further be demanded If there bee nothing else meant heere by this question What reward shall ye have Christ hereby on the contrary doth shew that for the workes of the Pharisees there is no reward Answ because they doe no other things then naturall men may doe Shall not the workes of naturall men bee rewarded Quest 2 First the best works of those who are no better Answ 1 then flesh and blood naturall and carnall are neither acceptable unto God nor shall bee rewarded by him Answ 2 Secondly reward is either Humane this naturall men may have yea Hypocrites and formall professors have the praise of men or estimation in the world Mat. 6.2.5.16 Divine which is either of Iustice and thus God will give them what they desire namely a temporall reward and recompense for a temporall worke Mercy and this reward the naturall man shall never receive Quest 3 The naturall man may here demand Quid faciam What shall I doe that my workes may be accepted and rewarded by God Answ 1 First dedicate thy selfe wholy unto the Lord forsaking all other things applying thy selfe wholy unto him and his service making that thy chiefest care because God hath bought thee with a great and deare price even the precious blood of his dearest Sonne 1 Cor. 6.20 Answ 2 Secondly labour that thou maist bee made a vessell of honour a new and regenerated vessell a new creature renewed both in thy mind affections judgement inclinations and life Answ 3 Thirdly labour for the feare of God and learne to stand in awe of him for thereby thou wilt be carefull to avoid what hee forbids thee and to obey what he commands thee Answ 4 Fourthly labour for faith in Christ endeavour to bee built upon that rocke and corner stone Answ 5 Fifthly watch over thy waies and be sincere and serious in thy endeavours all thy dayes And then the Lord will accept of what thou dost and plentifully reward thy workes Sect. 3 § 3. Doe not even the Publicans the same Quest 1 What were the Publicans Answ They were officers that gathered toll and tribute taxes and rents of the Jewes for the Roman Emperour to whom the Jewes were in subjection Now in the gathering hereof they used much injustice and oppression for which cause they were hated of the Jewes aboue all other people and esteemed most basely off and yet these saith Christ will love their friends Quest. 2 Doth our Saviour here condemne the function and office of the Publicans First the office and vocation is lawfull and Answ 1 therefore our Saviour doth not reproove that That the function was lawfull appeares thus Christ looking upon the tribute money doth say Give unto Caesar that which is Caesars h Mat. 22.21 And Saint Paul render tribute to whom tribute is due and custome to whom custome is due i Rom. 13 7. And therefore without doubt it is lawfull to gather toll and tribute Secondly but they are blamed taxed condemned Answ 2 pointed at and observed as infamous almost by all The Pharisee scorned to be like the Publicane Luke 18.11 The Jewes despise and reject Christ because he did eate with the Publicanes Mat. 9.11 and 11.19 Yea Christ himselfe seemes to slight them and brand them as notorious sinners both when he saith let him who neglects to heare the Church be unto thee as a Publican Mat. 18.17 and also when he conjoynes Publicans and Harlots together Mat. 21.31 c. Why were the Publicans generally thus odious Quest 3 and infamous amongst all First because they were like Ieroboams Priests to wit of the lowest of the people they were Answ 1 of the most abject base and inferiour sort Answ 2 Secondly because commonly they were a cruell and hard hearted kind of people oppressing all extorting extraordinary tribute from al even from children that is natives Mat. 17.26 and hence good Zacheus when he repented made restitution of the injuries and wrongs he had done when he was a Publicane k Luke 19.8 yea hence they were reckoned up with sinners Luke 6 32. and exhorted to take no more then was their due Luk. 3.13 Answ 3 Thirdly because forthe most part they were
of all in regard of the face of God Answ 1 First we must entreat it and pray unto it in the time of danger Daniel 9.13 Answ 2 Secondly we must desire seek and long for the sight of his face Numb 6.6.25 and 1 Chron. 6.11 and 2 Chron. 7.14 Psalm 24.6 and 27.8 and 31.16 and 42.2 and 51.11 and Psalm 63.1 and 67.1 and 80.3.7.19 For thus did David Psalm 27.9 and Epbraim Hosea 5.15 and Israel 2 Chron. 15.12 Answ 3 Thirdly all must learn to fear and tremble before the glorious face of God Psalm 96.9 Ier. 5.22 as Iob did 23.15 Quest 4 What benefit do the righteous reap from the Face of God Answ 1 First hee will not hide it from them but shew it unto them 2 Chron. 30 9. Iob. 33.26 Psalm 22.24 Ierem. 15.19 Ezech. 39.29 Except it be for a while either for their sins or tryall as Esa 59.2 Iob 13.14 Psalm 13.1 and 30.7 and 31 22. and 88.14 Esa 8.17 and 54.8 and 64.7 Secondly Gods face is the joy and rejoycing Answ 2 of the righteous Psalm 4.6 7. and 16.11 What is predicated of Gods Face in regard of Quest 5 the wicked First to the wicked it is a fatall face Psalm Answ 1 9.3 and 34.16 and 68.2 and 80 16. Lament 4.16 Ezech. 38 20 and 2 Thes 1.9 Secondly to the wicked it is a terrible Face Answ 2 Genes 3.8 Esa 19.1 Revelat. 6.16 Thirdly from the wicked God will hide his Answ 3 face Deuter. 31.17 18. and 32.20 Ierem. 18.17 and 33.5 Ezech. 39.23 24. Mich. 3 4. Fourthly the wicked shall be cast out from Answ 4 the face of God 2 Chron. 7.20 Ierem. 7.15 and 23 39 as was Israell 2 King 17.20 23. and Iudah 2. King 23.27 and 24.20 and Ierem. 15.1 and 52.3 Fifthly Gods face is set against the wicked Answ 5 Levitic 7.10 and 20.3 5 6. and 26.17 Ierem. 21.10 and 44.11 Ezech. 14.8 § 3. Of my Father which is in Heaven Sect. 3 The Ubiquitaries object this place for the proof of the Ubiquitie of Christs humanity Object They argue thus Their Angells saith Christ alwayes behold the face of God in heaven therefore when they are sent into the earth as ministring Spirits they are then present substantially both in Heaven and earth because it is said They alwaies see the face of God in Heaven and therefore much more the humane nature of Christ which is Hypostatically united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the substantiall word or deitie may be and is present at once both in earth and Heaven First it is no mightie miracle or wonder Answ 1 that he which is every where present should bee alwaies seen by the Angels Now the Lord is every where and therefore wheresoever the Angells are they are in his presence but to say that they are every where at once filling Heaven and earth with their presence which is peculiar unto God we utterly deny Secondly this phrase to see the face of God doth Answ 2 denote the blessednesse and felicity of the Angels they are said alwaies to see the Face of the Father because they are alwaies and eternally happy continually enjoying the familiar presence of God they being his servants and Ministers prest continually to perform his will Thirldly all the Ancient Divines and Orthodoxe Answ 3 writers did directly deny that one and the same Angell could be at one and the same moment in divers places because according to the opinion of the Schoolmen Angeli sunt in loco circumscriptive non repletive vide Thalmannum assert ver doct fol. 114. 6. Arg. 28. VERS 15 16 17. Verse 15 16 17. Moreover if thy Brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother But if he will not bear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be establisâ—ed And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him he unto thee as an Heathen man and a Publicane These verses occasioning controversies both amongst our selves and betwixt us and the Papists it will not be amisse to propound a generall Queon or two Quest 1 What Coherence connexion or dependance have these verses with the foregoing Answ The Coherence is thus Christ our Saviour tels of Scandals and offences that shall be given and admonisheth his Disciples of them and teacheth to avoid them Verse 5 6 7 c. Then comes he to injuries offered and shews how men must carry themselves towards such as do offer them wrong in these three verses c. And that this is the order appears both by the Text and matter For First he admonisheth his to take heed of offending others And Secondly he declareth how they are to carry themselves towards such as do trespasse against them Quest 2 What was the occasion of these words Answ The Occasion of these words was as is generally thought the state of those daies in our Saviours time whâ—rein the Jews were in subjection to the Romans having their authority of Elders greatly diminished by the Romanes who were Heathens to whom some Jews became servants these were Publicanes of which was Zacheus yea and our Evangelist who sate at the receipt of custome for which they were to the Jews very hatefull but therein servants to the Romanes and so freed from the power and authoritie of the Jews with whom as with the very Heathen and Gentiles amongst them what Jew soever would have to do for any wrong which they offered that Jew must call these Publicanes before Romane authoritie and convent them there and not bring them into any Iewish Court from which they were exempt by their Service to the Roman state which liberty was also granted to any other Priviledged Iew which would make an appeal to the Romane Governour as St. Paul did to whom the Iews might have recourse if they would recover their rights or redresse wrongs offred them Quest 3 What is the Scope of our Saviour in these words Answ The Scope of Christ here is to moderate the passions of the Iewes rising one against another for wrongs received that so they might not run into extremities as mans nature is both hastie and desirous of the utmost revenge at the first Our Saviour adviseth them therefore not to deal one with another at first as they must do with Publicanes and Heathens who were men hatefull unto them and exempted from all that power which yet remained amongst themselvs and against whom they held it lawfull to use all extremities to the utmost but to proceed lovingly that is according to the Rules of charity which prescribeth first all gentle means and when these will not any way prevaile then to use extremitie What is the sense and meaning of these three Quest 3 Verses The meaning of these words is Answ If thy brother a
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
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
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
of another mans labour Answ 2 Secondly thou incurrest no danger at all being sure both of usury and principall but hee stands liable to all dangers Answ 3 Thirdly thou extendest this word gaine too farre saying thy brother gaineth when hee but onely saveth as for example thou saiest if I had not lent him money his lands or lease had beene forfeited but now hee hath redeemed them this is no gaine but onely hereby hee is preserved from a losse Is it not lawfull for widowes guardians of Quest 5 orphans and those who are through weaknesse and sickenesse unable to follow any calling to put out their money unto usury Answ Truly I conceive that they may lend their money for a participation of gaine with an equall condition of hazard and losse that is if the party employing their money loose they will beare a proportionable share of his losse according to that proportion of gaine which they should have if he gaine by it This point of usury being so much controverted Quest 6 among divines some holding one thing some another where may we find a place to rest our foote upon what may we certainely thinke or know concerning it by which we may be informed All cleare and orthodoxe divines agree and accord in these things concerning usury I. Answ That wee must not take usury of any poore man II. Thou must not deny to lend to poore men what thou canst well spare neither in lending preferre the rich before the poore III. Thou must take no usury or increase of him who gaineth nothing by thy mony IV. Thou must not of any take more then the law allowes to wit eight in the hundred V. Thou must avoid all biting usury which impoverisheth and consumeth thy neighbour VI. All agree that usury is no lawfull function or calling VII That those who are rich and can live sufficiently without putting forth their money should not use it VIII That if there be an equall condition of losse as well as gaine a man may take a part of the profit IX That with tradesmen it is lawfull in regard of the forbearance of their money that is they may sell dearer if they sell for a longer time because they loose by the forbearance of their money and so if a man desire his money in bargaines before the day he who payes may justly demand an abatement according to the time These are agreed on by all and therefore those who desire to bee resolved in that which they doe let them not goe further herein VERS 43. Yee have heard that it hath beene said Vers 43 thou shalt love thy neighbour and hate thine enemie § 1. Yee have heard that it hath beene said c. Sect. 1 How do the Jewes infer this that enemies are Quest 1 to be hated The text alleadged doth directly forbid hatred Thou shalt not hate thy brother Answ but love him as thy selfe Levit. 19.17 18. And yet they from hence by the rule of contraries doe collect that because friends are to be loved therefore enemies are to be hated Wherein were they faulty by this collection Quest 2 or inference They were guilty of a double crime namely Answ First boldnesse or audaciousnesse that durst thus adde to the sacred Canon of Scripture Secondly foolishnesse and ignorance that collect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soloccismes for they loose the sense and meaning of the place by pressing too much the words The Law doth not say said the Scribes and Pharisees Thou shalt love all men but thou shalt love thy Brother and thy Neighbour therefore strangers and enemies we are not commanded to love And thus by their additions and corrupt expositions they would found error upon the sacred Scriptures for which our Saviour blames them in this place Quest 3 How may wee so give the sense of Scripture that we doe not deduce or collect things from thence contrary to the mind and meaning of the Holy Ghost Answ The Rules observable hereunto are either probable or certaine First if we desire so to expound the Word of God that we may not mistake the drift of the Holy Ghost wee must then observe diligently these probable Rules Rule 1 First let not the exposition be thine that is some new invention of thy owne never heard of before but an interpretation confirmed by many Rule 2 Secondly let thy exposition have the assent of the first and most ancient Church for the Church is our Mother and that exposition is much to be suspected which doth crosse the minde of the whole Primitive Church Rule 3 Thirdly if thy interpretation be assented unto by all Protestants and Professors wee may then walke the more safely and rely the better upon it Rule 4 Fourthly if our Protestant Divines differ in any point or exposition of any place then hold with that opinion which is most holy Indeed sometimes a shew of sanctitie may deceive as wee see in the Monkes and Anabaptists who would perswade men to assent unto them because their lives are so pure when for the most part both of them are like to painted sepulchers And thâ—â—efore we must not looke to the outside of holinesse in the opinionists but to the true sanctitie and puritie of the opinion and hold that which without question is most holy as for example It is questioned and disputed amongst our selves pro contra whether usury be lawfull or no here it is granted by all that it is certainly lawfull to lend gratis but it is disputable and undecided what Usury is lawfull by the Word of God for herein Divines differ and therefore the most sure and pure course will be to lend freely Secondly if we desire to open the Scriptures that the mind and meaning of the Holy Ghost may evidently appeare unto us then wee must carefully and diligently walke according to these few certaine and true Rules Rule 1 First study and reade the Scriptures without any prejudice for if once the braine bee bound it will easily pervert the sense as wee see in the Jewes who will beleeve nothing of Christ bee the place never so plaine as also in the Papists who will beleeve nothing against images or the Popes supremacie or infallibilitie or the merit of workes or invocation of Saints and the like although they be directly contrary to Scripture And therefore take heed of this resolution this I hold and this I will hold whatsoever I reade or heare to the contrary Secondly pray daily for a right and informed Rule 2 judgement lay downe thy owne opinion and sense praying heartily unto God to give thee an understanding heart Thirdly let the exposition agree with the circumstances Rule 3 of the place not adhering too much to the Letter of the Text as the Euchets did who thought men should doe nothing but pray because the Apostle saith Pray continually 1 Thess 5.17 Fourthly doe not too generally extend any Rule 4 passage of Scripture thus some expound these words our brother must
glory Answ 1 It is not enough for a man to have no such Pharisaicall end in his Prayers but he must take away the occasion thereof he must so conceale his private exercises that men may neither see them nor heare them for this Christ here commands Secondly we pray not for mans sake but Answ 2 for Gods And therefore the Lord being present what need have we of any more witnesses Thirdly witnesses in this case are irkesome Answ 3 and troublesome certainly when many are met together of one heart minde desite and affection their prayers are very powerfull and effectuall but yet he who utters his voyce cannot powre forth all his heart with that freedome he should when others are present as followes by and by Quest 3 Who are faulty here Answ 1 First they who delight to pray publikely but privately are negligent this is palpable hypocrisie Answ 2 Secondly they who shut the doore but turne them towards the window next the street whereby they may both be heard and seen this must be avoided as much as can possibly Answ 3 Thirdly they who pray with a lowde and clamorous voyce There are some whose bodies are concealed but are manifested and revealed by their voyces their doore is shut but their mouth open we should pray Modestiâ contritione lachryonis non sonitu strepitu c. h Chryso s with modesty contrition and teares not with a troublesome and clamorous voyce Object Those who accustome themselves to this clamorous noise in their prayers may here object I am full of heavinesse and griefe and I am not able to moderate my selfe Answ 1 First I judge no man for every mans conscience shall judge him at the last Answ 2 Secondly ordinarily those who are most heartily touched with sorrow are most silent in their prayers Hannahs heart was full and yet her words were not heard 1 Sam. 1.11 .. Abels blood cryed and yet the voyce thereof was not heard Gen. 4.10 Moses soule was so troubled that the Lord saith why dost thou cry unto me and yet hee uttered nothing with his tongue Exod. 34.15 and David prayes from the bottom of his heart Psal 130.1 Quest 4 Why may we not in our private prayer so speake that we may be heard of others Answ 1 Chrysostome upon these words gives three answers to this question namely First because this argues some distrust as though God could not or did not heare us when we pray with a soft still voyce unto him or as if he did not understand the thoughts of thy heart Answ 2 Secondly because this argues folly to disclose and make knowne our secret infirmities unto others Nâ—c a Deo audiris a malis rideris This is no wise mans part so to pray as that God shall not regard him but wicked men shall deride him Answ 3 Thirdly because thus saith he thou disturbest him who prayeth next unto thee Sensus ad te rapis For the better understanding of this question and answers observe two things to wit I. That it seemes the manner was in Chrysostomes time sometimes when the faithfull met together every man did pray by himselfe silently and no one publikely as the custome now is Reade August de civit Dei 22.8 Thus it were lawfull for Christians to doe if they durst not pray openly for feare of giving offence II. It is lawfull to use the voyce in prayer of old certainely it was an use for the people to pray aloud when they prayed alone in the Temple for otherwise Eli would not have reproved Hannah because her voyce was not heard 1 Sam. 1. So David faith Evening and morning and at noone will I pray and cry aloud and hee shall heare my voyce i Psal 55.17 Yea it seemes that sometimes many prayed vocally together at once Iohn and Peter tell their company what had happened unto them And when they heard it they lift up their voyce to God with one accord and said Lord thou art God which hath made heaven and earth c. k Acts 4.24 So many pray together as is most likely in Niniveh Ionah 3.8 At the least all the Ministers of Gods Word have beene accustomed to pray in the Temple with an audible voyce as appeares Ioel 2.17 What necessity is there at all to use the voyce Quest 5 seeing God as was said before seeth and knoweth the desires of the heart First it is requisite for the expressing of the Answ 1 affection of the minde not to instruct God but to teach our selves with what fire our sacrifice is offered up Secondly it is expedient for the corroborating Answ 2 of our perseverance in prayer we shall be ready without some use of the voyce quickly to give over Thirdly because zeale is not to be hindred by Answ 3 any meanes Now although the proper gesture of zeale be sighes teares humiliation and confusion as Daniel said I blush and am ashamed Dan. 9. yet notwithstanding sometimes it breakes forth into externall gestures and expressions which are not to be wholly suppressed but moderated What advantage hath private prayer above Quest 4 publike Prayer in secret Answ and by him that is alone with God hath these advantages above that which is publike and in the Church First it is lesse in danger of the taint of Hypocrisie the proud Pharisee and the humble Publicane goe both to the Temple to pray and the Hypocrites love to pray standing in the Synagogues c. that they may be seen of men But hee who prayes in secret doth it to be seene of God Secondly in private a Christian may descend unto such particulars as in publike or before others he will not neither ought to mention Thirdly he may in private use such expressions and outward manifestations for the better passage of his hearts affection specially being perplexd with sorrow or feare as before others were unseemly and immodest In that day of the great mourning in Ierusalem when they shall looke upon him whom they have pierced they shall mourne for him in bitternesse every house and family shall mourne apart and their wives apart l Zach. 12.10 unto the end of the chapter Hath publike prayers no prerogatives above private Publike prayers want not their priviledges as for example Quest 7 First they are performed in the order Answ and ordinance of the Church which private prayers are not Secondly in the Church and congregation many agreeing touching a thing to be asked have a speciall promise that it shall be done for them of their Father in heaven upon whom they set by their prayers as it were in a troupe Thirdly in our publike prayers and praises of God we doe give testimony of his providence in governing of the world and all our affaires and that hee is present with his Church and heares their requests for the convincing of Atheists and Epicures and confirmation of others in beleeving undoubtedly his care over his people and servants Argu ∣ ment It
Religion belongeth onely unto the Church that is to the chief Pastors and Bishops only of the Church He argues thus If all controversies be to be decided by the Church and referred unto the Church then it will follow that the Church is the Iudge of all controversies But the Antecedent is true that all controversies are to be decided by the Church and are referred unto the Church Therefore also the Consequent That the Church is the Iudge of all controversies Now he proves the Antecedent from these words Tell the Church and if hee will not hear the Church c. Therefore the Bishops and chief Pastors must expound the doubts in Scripture Bellarm. lib. 3. de Script Cap. 3 arguâ—s thus Our Saviour speaks here of private injuries but the place is to be understood also of publike injuries such as Schisme and Heresie are Now by this word Church is not meant the whole body of the faithfull but only the Pastors and Bishops and theâ—efore Heretikes and Schismaticks are not to be referred or turned over to the Congregation of the faithfull to judge and censure but to the Prelates of the Church because as a man hears and speaks by his head so the Church doth by her Prelates and consequently from the judgement of the Pastors there is no appeale their sentence and determination being the last and utmost judgement Answ 1 First Hunnius in eodem Colloquio Ratisbonensi did rightly distinguish this word Iudge for there is a double Iudge namely I. A Iudge who hath absolute authority of judging now if the Argument understand Iudge in this sense wee deny the Consequent for although it be certain that all controversies which arise amongst Christians may bee referred unto the Church that they may have her judgement yet it is most false that the Church is a Iudge which is absolute from all Law and may pronounce after her own will and so in effect be the chief and principall Iudge that is the very Rule of Religion and controversies II. There is a Iudge whose power is limited and restrained unto the Law and if the Argument speak of this Judge wee have nothing to say against it for wee deny not but that some yea all controversies may bee referred unto the Church to be examined and judged Answ 2 Secondly wee deny that the last and utmost judgement of controversies belong unto the Church her judgement being only Ministeriall Thirdly we must give care to the Church but Answ 3 with a double condition namely I. Wee must be sure that it be the Church of God as our Saviour himselfe expoundeth it ver 20. Where two or three are gathered together in my name c. So that every Congregation is not the Church but that which is assembled in the name and authority of Christ And therefore it is necessary that we know that Church which wee hear to be the Church of Christ and that by the Scriptures for otherwise wee cannot know the true Church but by the word except it be the true Church we ought not to hear it at all II. Wee must not hear the Church although it be a true Church contrary to the Scriptures but only so long as shee teacheth the doctrine of Christ for otherwise an Angel from heaven is not to be heard Gal. 1.8 If the Pastors Prelates and Presidents of the Church shal prescribe those things which are approved or prescribed by Christ wee must hear them otherwise not for there have been many Bishops and Councels which have refuted â—iver Heretiks and yet have erred themselvs in many other things Wherefore the Church is not simply to bee heard in whatsoever she saith or teacheth or to be beleeved and obeyed in all her decrees opinions tenents and commands but only then when shee speaketh and teacheth the truth of Christ For we are not to beleeve or credit the Church but for Christ and his words sake I find this answer given by Dr. Willet Synops 46. initio Whitak de sacra Script pag 31.7 Fourthly if the judgement of the Pastors and Answ 4 Bishops in a Councell bee the last and utmost judgement then not the Popes judgement only which the most of the Iesuits labour for Fifthly our Saviour speaks not here of the Answ 5 chief Iudge of all controversies or of the chiefe Interpreter of Scripture but only of brotherly correction and admonition which wâ—o contemnes are referred to the Church and if they will not heare the Church thâ—y are to be excommunicated For the interpretation of Sâ—ripture dependeth not upon the will and fantasie of the Pope Cardinals or Popish Councâ—ls but must be tried by the Scripturâ—s themselvs Now the reason why wee deny that the Evangelist speaks here of the supream Iudge or Rule of controversiâ—s is because that which is meant and understood in this place to bee told to the Church doth belong unto all Churches viz. of Constantinople Ierusalem Smyrna Rome and the rest not unto all together but every one severally Now the Papists themselvs do not contend that every particular Church is the rule of all controversies Now that the place is to be understood of brotherly admonition and reproof appears thus namely I. Because the speech is of private offences between brethren as is plain from verse 15. If thy brother shall sinne against thee But private offences injuries and jars are not to be referred either to a Nationall or Generall Councell but unto the Ecclesiasticall society or jurisdiction of every place by whom the reasons on both sides may be weighed and known and judgement accordingly pronounced II. Because this is the first degree of publike or Ecclesiasticall judgment for the former degrees here named by our Saviour verse 15 16. are private to wit when the wronged Brother doth privatly alone admonish him that did the wrong or before some few Witnesses But it was scarsly ever heard of or at least done that either private offences or even publike and those which belong unto the Church should presently at the very first be referred unto the Church universall scattered through the whole world III. Because our Saviour speaks here of Excommunication as some are of opinion let him be as a Heathen c. But Excommunication and every kinde of Ecclesiasticall censure doth belong also to every particular Church Concil Nicen can 5. And therefore in this place by Church are to be undeâ—stood the Jurisdictions of particular Churches and not such a Judge as is absolute free and exâ—mpt from all Law having his own will onely for a rule I conclude this Objection with a double Argument If every Church which who so hears not be Argu. 2 to be accounted for a Heathen man or publican be the absolute Judge of all Controversies then it will follow that every particular Church is the absolute Judge of all Controversies but the consequent is absurâ—ly false therefore also the antecedent Cham. t. 1. p. 26. Argu. 3 An obstinate sinner must be referred to
Herodians h Epiphan Danaeus The Scribes they were interpreters of the law and hence in this verse Herod called both the Governours of the Sanhedrin the Chiefe-Priests and also those that were skilfull in the law the Scribes that so it might bee a lawfull Councell and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Christ teaching us that a true Councell may erre Observ that this was a true Councell appeares thus First it was lawfully called by Herod the King Secondly those that were gathered together in Councell were the lawfull Rectors and Doctors of the people of God the Iewes Thirdly the consultation was about a maine question of Religion the true Messias and yet notwithstanding all this was done for a wrong and a wicked end Hence it may be doubted If a lawfull Councell may erre concerning religion who then Quest 2 must interpret the Scriptures Answer there are three interpreters of the Scriptures First I and thou or every particular man now this is to bee exploded that is when one private mans opinion or exposition shall crosse all that hath beene before it is lightly to bee waved or not much to be weighed and yet there have beene such who have spoken truth as for example Saint Hierome expounding those words The God of this World hath blinded their eyes a 2 Cor. 4.4 by the God of this world he understands the devill which exposition was called inventum Hicronymi Hieronymies phansy or inventiō because they that were before him expounded it of God the Lord and yet we see that his interpretatiō is true and all the other mistooke the place by an unanimous consent of all our now Interpreters I might give instance likewise of Augustines invention as they called it concerning the creation of the Angels but I passe it by concluding that a private and particular mans exposition which thwarts all that hath gone before it as it is not rashly to be beleeved and admitted of so it is not to bee adjudged to the fire nor wholy rejected till it have beene examined by other Scriptures and the analogie of faith Secondly the second interpreter of the Scriptures are the Fathers and Councells of the Church these are venerable highly to bee prized and much esteemed but yet not wholy and absolutely to be adhered unto or admitted without examining of them by Scriptures Thirdly the last and best interpreter of Scriptures is the word of God it selfe and this interpretation is to be admitted accepted and received nil difficile quod non alibi planum b August In fundamentall points absolutely necessary unto salvation that which is obscure in one place is more plaine and easie unto the understanding in another And thus every exposition of holy writ is to be examined whether it doe crosse or contradict any other plaine place of Scripture or no for the whole Scripture is as one truth and therefore that cannot bee the true sense of one place that belies another § 3. Herod demanded of them where Christ Sect. 3 should be borne Quest 1 It may heere bee doubted whether Herod did well in asking counsell of the Chiefe Priests concerning Christ or no First I answer to take counsell of them and Answ 1 advise with them was both according to the custome of the Iewish Church and also was well done because to them were committed the Oracles of God and therefore the Gentiles in these cases were to repaire unto them and all the Proselites were instructed by them Answ 2 Secondly I answer that this was not well done of Herod to advise with them upon an hypocriticall pretexte Teaching us Observ that truth is to be sought in the word and of the Ministers of the word they being appointed by God for this service and worke c Malach. 2.7 that is First to teach men what things are to be beleeved and known Secondly to leade and draw men unto those things that are to bee obeyed and done the Scriptures being given for this end to make a man perfect in knowledge faith and obedience unto salvation d 2 Tim. 3.16 Thirdly to admonish advise perswade and exhort e 1 Tim. 4.13 2. Tim. 2.25 whence wee are called dispensers f Cor. 4.1 that give unto all that are hungry good and wholesome meate and that in due time and therefore although it be blame-worthy to doe as some doe to question with the Ministers of God and desire to bee resolved by them of some scruples for this end that they may entrappe them in their talke or ensnare them as the Iewes did with Christ yet it is according to the ordinance appointment of God that those that are in doubt should have recourse unto his messengers for comfort consolation directiō Hence it may be demāded quomodo quatenus Quest 2 how and how farre we must beleeve the Church and the Ministers thereof First if the holy Citie become an harlot and Answ 1 the watchmen of the citie seeke onely their owne pompe and glory and covetousnesse c. then they are not to be beleeved Answ 2 Secondly if the voyce of the Church and Church-men be not vox Dei the voyce of the Lord we must not then heare nor beleeve them Answ 3 Thirdly wee must heare the Church and chiefe Priests and Scribes as Herod in this verse but then examine by the Scriptures what they teach unto us for this Christ commands g Ioh. 5.39 Search the Scriptures and Paul commends in those noble Bereans h Act. 17.11 that searched the Scriptures daily whether those things were so that were preached unto them And this we see is the present practise of this present Councell holden at Jerusalem the Magi they repaire unto the Church at Jerusalem Herod he repaires to the Priests and they to the Scriptures Vers 11 VERS 5. And they sayd unto him in Bethlehem of Iudea for thus it is written by the Prophet Quest 1 Why doth the Lord suffer Herod to know where Christ was borne seeing he sought his life to prevent which Ioseph was constrained to flye Could not the Lord first have admonished the wisemen not to have come to Jerusalem at all or have blinded the understanding of the Pharisees that they should not know where Christ was born seeing Herod desired not the knowledge of it for good but formischiefe Answ 1 I answer First God would not take away such a cleare testimonie of Christ from Herod the Lord will have him know of the birth of Christ that by his owne experience he may perceive and acknowledge that there is no forcerie against Iacob nor inchantment against Israel yea that all his Fox-like craft and subtiltie cannot availe him but that maugre his malice God will preserve this infant the newes whereof doth so trouble him from his rage tyranny and crueltie Answ 2 Secondly God would not take from his children the participation of the crosse For
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
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
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.
or envie Fifthly blind hearers who understand no more then Davids Idols Who had eyes but saw not eares but heard not c. Psalm 115.6 and 1 Corinthians 2.14 Sixthly proud hearâ—rs who are puft up with their owne wisedome Iohn 7.4.7 like the Pharisees who thought they knew so much that Christ could teach them no more then they knew Seventhly sinfull hearers who are so hindered and intangled by their sinnes that they cannot heare any thing which crosseth or opposeth their sinnes Eighthly sluggish hearers who heare but neither I. Remember what they heare as Matth. 13.52 and 1 Cor. 15.2 Nor II. Practise what they heare but are inconstant in the duties of Religion Iames 1.5.7 Quest 4 How must wee heare aright and profitably Answ 1 First before wee heare wee must prepare our selves as was shewed in the former Section Quest 3. Answ 2 Secondly in our hearing many things are required of us viz. I. Wee must begin to heare betimes in our youth Eccles 12.1 That is let us learne to love the preaching of the Word in our young yeers II. Wee must heare it attentively when we doe heare it Constantine being desired to sit downe when hee stood to heare a Sermon answered Nesas verlum Dei negligemèr andire It was no small wickednesse to heare the word of God negligently Euseb in vità Constant III. Wee must heare the Word humbly that is with feare and trembling Esay 66.2.5 IV. Wee must heare the Word with a desire to learne thereby as was shevved in the former Section Quest 3. V. Wee must heare seriously that is so as that vvee may gaine by our hearing The house of God is like to a shop full of precious drugs or rich merchandise or like a costly sumptuous and well furnished Banquet And therefore wee should never come thither and goe away againe empty but still gaine some spirituall grace and profit Non convenimus ut unus loquatur alius plausibus excipiat sic digrediamur sed ut nos utilia-vos lucremini Chrysost s Genes hom 1. We doe not meet together in the house of God to talke or conferre or to applaud what is spoken and so goe away but Ministers must labour to preach profitable things and people must labour to heare profitably VI. Wee must heare prudently and wisely not imprinting all things without difference in the memory which are delivered but by separating the lesse profitable things from the more profitable and retaining these the more surely Vt apes mel è floribus sic doctrinas tibi aptas Chrysost As Bees gather honey out of flowers so must wee apply and lay hold principally upon those doctrines and truths which are most fit for us that so wee may bee bettered thereby that is wee must chiefly attend unto and learne those things vvhich doe most avvaken the conscience and shake off security and comfort the heart and refresh the spirits and direct the life And VII These things vve must deeply imprint in our memories Mat. 13.52 that they may stand us instead in the time of need As for example sometimes vve heare instructions hovv to behave our selves in the times of temptation tribulation sicknesse losses crosses and the like Sometimes wee heare consolations for all these severall estates and conditions Now although wee be when wee heare these neither tempted nor tried nor afflicted nor weakned with sicknesse nor in any imminent danger of death yet we should carefully lay them up in our hearts and memories that wee may make use of them when wee are in such case for all these doe attend those who belong unto God at one time or other VIII Wee must heare for this end that wee may obey for to obey what wee heare from the Lord is to follow the Lord. Thirdly after our hearing of the word of God these things are required of us namely I. In the Church and there three duties are enjoyned viz. First prayer and this is not to be neglected for as before Sermon wee must pray both for the Minister and our selves that the Lord would assist both him in speaking and us in hearing and so direct him by his Spirit that he may speake home to our soules and consciences So after Sermon wee must pray for our selves and all the faithfull of the Congregation that the Lord would give a blessing to that which wee have heard that what we have heard we may remember and what wee remember we may understand and what wee understand to be good wee may practise and be enabled to continue in the practise thereof unto the end And as wee must thus pray unto God for our selves so wee must also praise him for enabling his servant the Minister to deliver his message unto us Thirdly the blessing is not to bee neglected as many doe who goe out of the Church before the blessing be given II. When wee are gone from the Church we must ruminate and meditate of what wee have heard It is not good as soone as ever wee goe from the Word to busie or imploy our selves about something or other but to recollect what wee have heard and to conferre with our families about it that so it may take the deeper root in our hearts Blessed are they that thus heare that is who First reverence honour and esteeme the Word And Secondly convene quickly and come betimes to the Lords house upon the Lords day And Thirdly labour to heare unto profit and edification And Fourthly pray for a blessing from God upon that which they have heard And Fifthly doe not neglect but stay for the blessing of the Minister And Sixthly meditate and ruminate after they are gone of that which they have heard Object The Papists to prove that justifying faith may bee separated from love urge this place where wee have a Parable of good and bad fish in one and the same not Now because they who are in the Church are faithfull it will follow that if they prove wicked then that faith from whence they are called faithfull may bee conjoyned with sinne from whence they are called sinfull and consequently may be separated from love Answ It is one thing for a man to be in the Church by an outward profession of faith and from thence only to be called faithfull it is another thing for a man to be a true member of Christ and from thence to bee called just or a justified man for that faith which is common both to the good and bad doth state a difference betweene Christians and no Christians but not betweene those who are justified not justified And therefore that faith is absurdly and ridiculously called justifying faith which while it remaines such hath neither the act nor power of justifying Bâ— Davenant Determin quest 38. pag. 172. VERS 52. Then said hee unto them Therefore every Scribe which is instructed unto the Kingdome of heaven is like unto a man which is an housholder Verse 52 that bringeth forth out of his treasure things new
Wherein did the Monkes of old differ from the recent and present Popish Monkes Quest First the ancient Monkes lived solitarily out Answ 1 of meere necessitie that thereby they might be the safer and more secure from the rage of Persecutors But Popish Monkes live cloistered up not in woods and caves but in faire and rich Abbies not for feare of persecution but of paines not out of necessitie but out of sloath and idlenesse Secondly the ancient Monkes were not compelled Answ 2 to give all they had to the poore but the Popish Monkes must vow poverty although their Abbies be rich and well furnished both with riches revenues and provision Answ 3 Thirdly the ancient Monkes were not tied to any certaine rule nor to a Monasticall life by any solemne and perpetuall vow but might have changed that sort of life if they could conveniently and commodiously have lived otherwise But the Popish Monkes are tied to certaine orders and rules taking an oath for the observing of them and making divers solemne and perpetuall Monasticall vowes Answ 4 Fourthly the encient Monkes were Laicks but the present Popish Monkes are of the Clergie if without abuse of the word I may terme them so Answ 5 Fifthly the ancient Monkes did ascribe no merits to their manner of living but to the Popish Monasticall life they attribute the merit of condignity Answ 6 Sixthly the Monasteries of the ancient Monks for the most part were publike Schooles that is common places for learning and teaching But the Popish Monasteries for the most part are places of Gluttony Drunkennesse Idlenesse and all manner of filthinesse If the studious Reader would see the lives and manners of the present Monkes and how they differ from those of old time let him reade Alsted fol. 344. 345. Verse 10 11. VERS 10 11. And hee called the multitude and said unto them Heare and understand Not that which goeth into the mouth defileth the man but that which commeth out of the mouth that defileth the man Quest 1 What was the occasion of Christs speaking these words unto the multitude Argum. The occasion was this The Pharisees â—ame the Apostles because they eate with unwashen hands contrary to the Tradition of the Elders verse 2. Christ hereunto gives a double answer viz. First he answers to the Scribes and Pharisees that by their Traditions they have violated the Commandements of God verse 3. Secondly he answers to the multitude in this verse that it is not that which goeth into the mouth which defiles the man but that which commeth out c. Quest 2 How many things are considerable and observable in these words Two things to wit Answ First Invitatio Turbae Christs inviting of the multitude wherein are two particulars viz. I. Quos vocat whom hee calleth the multitude II. Ad quid vocat why hee doth call them namely First Vt audiant that they may heare Secondly Vt intelligant that they may understand Secondly Concio his Sermon wherein are these two parts namely I. Pars negativa the negative part in these words those things which goe into the mouth defile not the man II. Pars affirmativa the affirmative part in these words those things which come out of the mouth defile the man First Quos vocat whom doth Christ here call The multitude What may be observed from these words Tum Quest 3 vocavit turbam then hee called the multitude First From Tum then wee might observe Answ 1 two things namely I. That Christ doth not teach them untill first hee had confuted the adversaries of the truth And II. They being once confuted then by and by hee teacheth and instructeth them Secondly from vocavit hee called we might Answ 2 learne two things to wit I. That hee doth not answer being asked by them but hee calleth them who desired no such thing that they might learne the truth that is the multitude did not first come unto Christ desiring to be informed by him and then hee taught them but without their suing unto him hee invites them to come that they might learne II. That hee calleth the multitude that is all that so the truth may be made manifest unto all and his Apostles freed and quit by all from that aspersion which was cast upon them by the Scribes and Pharisees Thirdly from Turbam the multitude wee Answ 3 may note that Christ sleighting or passing by the proud conceited Pharisees taught the common people Or that Christ rather chose to teach them who were contemned and despised in the world Reade Matt. 11.25 and 1 Cor. 1.26 Secondly Ad quid vocat why doth Christ call the multitude that they may heare where wee see that something is required on their part namely to heare to teach us That if wee desire to know and understand Observ 1 our Masters will wee must use the meanes of hearing Deut. 4.1 and 5.1 and 6.3 For First preaching is the meanes to reconcile people unto God and to bring them by grace unto glory as appeares from 2 Cor. 5.19 20. and 1 Cor. 1.18.21 Rom. 11.6 And therefore this worke is strictly required at the Ministers hands Secondly on peoples behalfe hearing is the meanes to bring them unto knowledge grace faith and Christ Rom. 10.14.17 And therefore as Pastors are commanded to preach so are people to heare and as the one doth not performe his Masters will except hee be diligent and carefull in preaching so neither the other except hee be attentive and industrious in hearing Who are here blame-worthy and faulty Quest 4 First those who neglect hearing for every Answ 1 trifle and triviall occasion Secondly those who are wearie with hearing Answ 2 wishing stil that the Sermon were done Certainly both these are faulty and no wonder if such profit not by that which they doe heare Thirdly those are here guilty who forbid people to heare Our blessed Saviour saith My sheepe heare my voice Iohn 10. But the Popish Priests will neither preach the truth themselves unto their people nor permit those to come who would heare us Matth. 23 13. but directly prohibite them to come to our Church and preaching Here it is worth observing That the Popish Priests doe not forbid their people to keepe our holy daies or to observe our Faires or to come to our Playes Pastimes and Recreations yea they doe not forbid them to marry with us What then only they are forbidden to bee present with us in holy duties and the exercises of Religion namely I. They must not come to our Prayers II. They must not come to our Sermons III. They must not come to our Sacraments And why not Is it because wee herein are erronious No that is not the reason for they themselves say that our Common-prayers are drawne from their Missale and they will confesse that wee often preach the truth and yet they must neither associate us in these prayers nor this preaching What is the cause then that they may bee familiar and associate
day pray in the name of Christ unto God before they have the Popes reall command or assent Answ 6 Sixthly Councels are then assembled in Christs name when they suffer themselves and their actions to be governed by the Spirit of God speaking in the Scripture Sect. 3 § 3. I will be in the midst of them Argum. From these words we conclude that to assemble together in the name of Christ that is to hear his word and receive the Sacraments is a most manifest note of the true Church whereunto Bellarmine answers two things viz. First to be gathered together in the name of Answ 1 Christ is not a note of the Church because it agrees with Heresies and Schismes To be gathered together to preach the word of Christ truly to hear it reverently Replie and to receive it sincerely is to be gathered together in the name of Christ and doth not agree with Heresies and Schismes which destroy the Church Answ 2 Secondly Bellarmine answereth That this place sheweth not where the Church is but where Christ is Christ walks amongst the Seven Candlesticks Replie which are the seven Churches Revel 1.20 and 2.1 He is to be found only in his Church and therefore where Christ is known to be present there is necessarily the Church The Papists object this place to prove that a Councel cannot erre Object but that the judgment therof is infallible Christ here saith saith Bellarmine Where two or three are gathered together in my name there am I in the midst of them and therfore they obtain whatsoever they desire of God viz. wisedome and light which may suffice for the understanding of those things which are necessary for them And as Christ is present in private and particular assemblies to help and assist them in private and particular things so he is present in a generall Councell that he may help them in great and publike things and consequently they do judge of all such things infallibly Bellarm. de Concil lib. 2. Cap. 2. First this place directly respects every particular Answ 1 assembly of the righteous if therefore by vertue of this promise infallibility of judging be allowed and granted unto men then it is given also to all Bishops and Ministers assembled together in every particular Councell and Convocation which the Papists themselves deny Secondly in these two or three to whom Answ 2 Christ promiseth his presence is not necessarily included the Pope of Rome and yet the Papists say that not only the opinion of two or three but even the judgment of the whole world wants this infallibility untill the confirmation of the Pope of Rome come thereunto and therfore from this promised presence of Christ this infallibility of judging is not rightly collected Thirdly Gregory de Valentia analys fide lib. 8. Answ 3 cap. 7. answers That this place is not to be applied to an infallible certainty of any opinion wherein many agree but unto the efficacy of the consent of many for the obtaining of that which is unanimously desired Bishop Davenant de Iudice controv pag 97 114. ubi ex hoc loco contra hanc infallibilitatem disputat How is Christ present with those who are assembled Quest 1 in his name The Schoolmen say Answ and that truly that there are four degrees of Gods presence which degrees may rightly be applied and accommodated to the humane nature of Christ For First the humane nature of Christ is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Son of God and the Substantiall word Personaliter personally the humanity being united unto the Deitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfusé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibiliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivulsé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseparabiliter and therefore the humanity can never be separated from the Deitie Secondly the humane nature of Christ as it is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godhead is present with the blessed Saints and Angels in heaven Gloriose gloriously who without ceasing behold his glory which was given unto him by his Father Iohn 17.24 Thirdly the humane nature of Christ or his manhood is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Church Gratiosé graciously governing it and blessing the Ministery therof regenerating men by Baptisme feeding his Children in his Holy Supper with his body and blood hearing the prayers of the faithfull curbing their enemies and at length freeing them from all evill And this is the presence here promised Fourthly the humane nature which Christ assumed unto his divine is present with all creatures Vniversaliter universally creating them conserving them directing them unto a determinate end containing them within the bounds appointed and set by God and the like Is there not a Pleonasmus or redundance here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be there in the midst of them It seems that there is but yet indeed there is nothing lesse for this Phrase To be in the midst in the Hebrew phrase hath a double signification namely First to be present with some as is plain from these places Genes 23.6 Ezech. 1.1 Esa 52.11 which is repeated by S. Paul 2 Corin. 6.17 Separamini de medio eorum Be ye separated from the midst of them that is segregate your selves from them Now suppose this phrase To be in the midst had no other signification but this then there was indeed a Pleonasmus here and yet such a one as is ordinary and very Emphaticall thus the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Etiam atque Etiam Again and again and therefore being the more Emphaticall it is not superfluous But we need not thus answer the question because there is another signification of these words viz. Secondly this phrase To be in the Midst as it signifies to be present with some so also to bee president amongst some or to be chief in an assembly Thus it is said God standeth in the congregation of the Gods and judgeth In medio Deorum in the midst or amongst the Gods For in Iudicial assemblies the place of a President is in the midst that he may both hear all and be heard by all Thus Christ is both present with and President amongst the faithfull assembled together in his name Verse 23 24 c. VERS 23 24. c. unto the end of the Chapter Therefore is the Kingdome of Heaven likened unto a certain King which would take account of his servants and when he had begun to reckon â—ne was brought unto him which ought him ten Thousand Talents c. Quest 1 What is the meaning of this Parable First the King here spoken of is God who is the Lord of all the world Answ 1 Secondly the servants here mentioned are we Answ 3 who are the Subjects of this King Thirdly the Talents which the Lord betrusted Answ 3 us withall and which prodigally we spent and wasted are the Image of God and those inherent graces which were given unto us in our first
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
is controverted betwixt us and the Papists whether Churches are more holy places in them selves and whether it is better though privately to pray in the Temple then in another place The Papists say God rather dwelleth and is present in Churches then elsewhere and therefore it is more available for a man even to make his private prayer in the Church Bellarm. de sanctis lib. 3. cap. 4. The Protestants say that publike prayers made by the congregation in the Church are indeed to be preferred before private but yet not because of the place but in respect of the congregation whose prayers jointly altogether are more fervent and effectuall then the prayer of one man and that the prayer of a particular person made in the Church privately is no better than a prayer made at home in regard of the place appeares thus Our Saviour saith When thou prayest enter into thy chamber he saith not goe to the Church Answ 1 Here Bellarmine answers that the shutting of the doore cannot literally be understood because Christ himselfe prayed in the Mountaines often but in his chamber wee doe not reade that hee prayed at all To this we answer First by shutting the door Reply 1 Christ understandeth praying in secret as it is in the Text God which seeth in secret will reward thee openly Reply 2 Secondly no marvell if we doe not read that Christ shut the doore and prayed for hee had no house or place where to rest his head Secondly Bellarmine saith that Christ here Answ 2 commands that wee should not in our prayers seeke vaine glory as the Pharisees did And he entreth into his chamber that prayeth without vaine-glory whether hee doe pray secretly or openly Replie Our Saviours words are plaine without Allegory for he speaketh of shutting the doore of the chamber And there is a manifest opposition betweene the Pharisees praying in the corners of the streets and the others praying in secret as Cajetane himselfe well interprets the words They pray in the synagogues and corners of the streets that is In locis Publicis in publike places Answ 3 Thirdly Bellarmine to this place answers that by the Chamber is meant the secret of the heart and here onely are forbidden all the wandrings and vagaries of the mind in the time of prayer First this is absurde for by the same reason Reply 1 Almes should bee understood to bee done in the secret of the heart because it is said vers 4. Let thy almes be done in secret Secondly it is cleare as Cajetane here observes Reply 2 that Christ speakes onely of private prayers qua tales sunt But publike as well as private ought to bee conceived in the secret of the heart without any vagaries or extravagancies of the minde And therefore that cannot bee the meaning of our Saviour in this place § 2. Pray unto thy Father who is in secret Sect. 2 Where is God where doth he dwell and Quest 1 abide In the third heaven 2 Cor. 12.2 Answ in Paradise verse 4. In that inaccessible light 1 Tim. 6 16. above all heavens Ephes 4.10 What doth our Saviour meane by these Quest 2 words Who is in secret First he would hereby teach us the power and Answ 1 efficacie of faithfull prayer though private that it pierceth into the secret places of heaven and penetrats the clouds Secondly Christ hereby would teach us the Answ 2 infinite mercy of God who although he dwels in the secret and hidden places of heaven yet secretly he will descend unto that man who prayes fervently unto him and serves him in sincerity Esai 57.15 and 66.1 2. § 3. Will reward thee openly Sect. 3 Bellarmine lib. 1. de bon oper in partic Object Cap. 3. would prove from this verse that prayer is meritorious because God is said to reward them openly who pray unto him secretly His argument is this Reward is of merit Prayer is rewarded Therefore it is of merit The Major proposition is false Answ for reward may as well be of favour as of desert Hee that giveth but a cup of cold water shall not loose his reward m Mat. 10.42 And yet Heaven cannot bee merited by so small a gift Therefore this reward is of mercy and this place sheweth that prayer is not in vaine but is accepted of God but that it is meritorious it proveth not VERSE 7. Vers 7 But when ye pray use not vaine repetious as the heathen doe for they thinke that they shall be heard for their much speaking § 1. When ye pray use not vaine repetitions Sect. 1 What is the sense and meaning of these Quest 1 words First some understand it of a foolish loquacitie and multiplicitie of words which is indeed a great fault Secondly some understand it of long prayers Answ 2 of which in the last Section Thirdly some understand it of vaine repetitions Answ 3 from Baâ—tâ— a foolish Poet. And this is the true sense of the words Erasm Rheding Beza Why doth our Saviour condemne in praying Quest 1 these repetitions of the same thing divers times First because it is idle and needlesse to repeate Answ 1 our petitions over and over our Father knowing all our petitions and wants vers 8. Answ 2 Secondly because it argues diffidency and distrust as though God would not give us what we want and desire without many repetitions of our requests Answ 3 Thirdly because the use of these vaine repetitions is contrary to the truth or true nature of prayer which should and ought to be more in spirit then in voice Answ 4 Fourthly because it argues a cold wandering and extravagant minde which knowes not what it saith And therefore the Papists in their prayers are sicke of the heathen peoples disease For 1. Upon their Beads they are injoyned sometimes to say a hundred Ave Maries and ten Pater-nosters 2. In their Jesus Psalter they are injoyned to say every petition ten times over and some twelve and to repeate the name Jesus thrice in every petitioÌ„ as for example in one petition there is this Jesus Jesus Jesus send me my Purgatory in this life this petition must be repeated in this manner ten times and so the name Jesus thirty times therein resounded 3. They have psalmes and rimes which must be said over three or foure times every day yea the errour of their Schoolemen is here inexcusable who tell us in these prayers Non requiritur attentio actualis sedvirtualis If they attend a little at the beginning it is sufficient Indeed if this be not eadeÌ„ blaterare Sect. 2 to use vaine repetitions I know not what Quest 1 it is § 2. As the heathen doe Answ Why doth our Saviour here name the heathen Certainely because their custome was used among the Jewes The Israelites detested the Quest 2 Gentiles yet were as bad or worse themselvs Whence comes it that in the visible Churches of Christ oftentimes are abuses no lesse then Ans 1 are among the
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