must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
Thou art Peter because thou beleevest in Petra that is in me the Rocke upon the which I will build my Congregation whom I will have to be called Peters deriving their name from mee the Rocke as thine is derived because whosoever shall beleeve in mee as thou dost shall be called by the same name thou art and who so confesseth me as thou dost shall be called Peter of me Petra that is a Christian of my name Christ Thus Origen in hunc locum saith If we affirme and confesse that Christ is the Sonne of the immortall God as Peter did then are wee Peters and shall obtaine the same felicity that he hath obtained because our confession and his is all one If we confesse Christ to be the Sonne of God the Father revealing it unto us it shall then be said to each one of us Thou art Peter And thus our Saviour calleth him Peter and promiseth to build his Church upon that Rocke which hee had confessed and which hee knew when he said Thou art Christ the Sonne of the living God that is I will build my Church upon my selfe not upon thee because I am the Rocke and thou onely derived from it or one depending upon it ſ Sylloge voc exotic p. 126. § 2. Vpon this Rocke Sect. 2 Who is the Head Quest and foundation of the Church Not Peter or the Pope but Christ Answ for as naturall members take spirit and sense from the head so the Church takes her spirituall life and feeling from Christ who is only able to quicken and give life Ephesians 1 21 23. Colossians 1 16 18. And is therefore by this title of the head of the Church lifted up by Saint Paul above all Angels Principalities and powers Wherefore although the Pope were the successour of Peter and Paul yet should hee not therefore bee the head of the Church which agreeth to none in heaven or under heaven that is meerely a creature but is proper and peculiar to our Lord Christ Against this the Popish Writers generally object Gbject 1 this place arguing thus Christ saith to Peter Thou art Peter and upon this Rocke will I build my Church therefore hee was Ruler over the Apostles and the Foundation and the head of the whole Church and the universall Bishop of the earth And therefore the Pope of Rome his successour is the head of the Church the Bishop chief Ruler over all the particular Churches in the world Peter they say is the foundation of the Church of him it dependeth in him it resteth and he is the head thereof and as God dwelleth in Christ so doth Peter in the Pope Bellarmine frames the Argument thus If Peter be the Rock upon which Christ built his Church then Peter is the Monarch and head of the Church and consequently the Pope his successour because that which in a building is the foundation in a body is the head But the former is true from this verse Therefore also the latter Answ 1 First nothing more undermineth the whole foundation of Popery then to take away the Romish sense and interpretation of these words Thou art Peter and upon this Rock will I build my Church for by Rock in this place the Papists understand not Christ as do the Protestants but Saint Peter and with that confidence and insultation that they challenge all Protestants to answer it or contradict it if they can Let all the Lutheranes come say they and joyn issue with us the authority of this place is invincibly for us yeelding unto us the Triumph Roffensis advers Luth. Art 25. Bellarm de Rom. pon li. 1. Cap. 10. Staplet doctr princip Cap. 3 c. 5. alij vide Dr. Mort. appeal Li. 1. Ca. 2. § 30 p. 36. fine Answ 2 Secondly this Objection is so abundantly answered by our men that I may well spare my pains let the studious Reader instead of many reade onely these few Scharp de Capeti eccles milit pag 100 and 116 and Peter not at Rome pag. 28. c. Cham. tom 2 fol. 376. Willets Synops 152 c. and Bishop Davenant Determin pag. 220 and Pareus s In all which he shal see the present Objection so fully answered that no Papist as yet that I know of hath undertaken to confute their Answers I will adde an Answer or two because this Objection is daily and hourely whispered as a truth undeniable Answ 3 Thirdly if by the Rocke be meant Peter yet not onely Peter but the rest of the Apostles also For the Question being asked of all But whom say ye that I am Peter to avoid confusion gave answer in the name of all the rest of the Apostles upon whom in respect of their Ministery the Church is as well builded as upon Peter Revelat. 21.14 As appears thus I. All being asked the Question it must necessarily follow that either Peter gave answer for all and as the mouth of the rest or else that Christ asked his Apostles a question but received no answer from them which cannot be affirmed without charging Disobedience upon the Apostles who would not Answer when their Master spake unto them and Negligence upon Christ who seeking to strengthen all the Apostles in the faith towards himself should have given them no strength at al neither by experience of the work of God within themselves nor by the glorious promises which he annexed to this confession unlesse he had in Peters Answer received the answer of the rest and in speaking to him had spoken to the rest II. It appeareth otherwhere by Peters own confession that the rest knew that Christ was the Son of the living God as wel as he himself Iohn 6.69 And therfore what should hinder them from making confession of it as well as did Peter and in regard thereof to be as much respected of their Master as he Fourthly although by the Rock here be meant Answ 4 Peter yet it will not follow that Peter is the Head of the Church for those Fathers who interpreted Peter to be this Rock did render other reasons why he was called a Rocke then this because hee was constituted made the Head of the Church Nazianzen saith Petrus petra vocatur c. Peter is therefore called a Rocke because the Church is built upon his faith or hath his faith for her foundation And Theophylact Quia primus eam confessionem edidit super qua Ecclesia fundanda erat Peter was therefore called a Rocke because he first made that publike confession of Christ upon which the Church was built yea Erasmus hath observed in the sentence of S. Cyprian that although Christ had called Peter the Rock yet it was not to make Peter the Imperial top but the representative Type of the Church that as he answered in the name of all so every one professing the same might be a Petrus in his kind Erasm annot in Matth. 16. Accordingly Cardinall Cusanus from S. Hierome answereth that although the word Rocke
Aristotle is the instrument of sciences for Petrus differs from Petra as Dialecticus from Dialectica namely because both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This reason is drawne from Augustine Tract 124. in Iohn and Basil serm de poenit and Ambrose serm 84. IV. This may further bee confirmed from Scripture as First from this very Text where wee see the Evangelist doth thus expresse the mind meaning of Christ Thou art Peter and upon this Rocke will I build my Church in which words wee see Peter clearely distinguished from the Rocke both in gender and person which were absurd if both the members were to be understood of one Peter for if so then the words should have bin thus Thou art Peter and upon thee Peter will I build my Church Now wee not being able to teach the Holy Ghost to speake must take the Scripture as spoken and meant by him Secondly that Christ founded not his Church upon Peter but upon the Rocke of his confession doth further appeare by the Text what was his confession That Iesus Christ was the Sonne of God Then this faith of Peters is the foundation of the Church which foundation Paul affirmeth to bee Christ 1 Cor. 3.11 Thirdly this may further be confirmed from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Church thou art Peter and upon this Rocke will I build my Church which words signifie the whole edifice which consists of divers parts and is called the Church whereof there are principally these two parts namely the Militant Church and the Triumphant Now there is nothing in all Christs words which may be restrained unto one part onely namely to the Militant excluding the Triumphant Now it is granted on all hands as most certaine that these two parts have but one foundation And therefore if Peter be understood by that Rocke upon which Christ promiseth to build his Church then it will follow that Peter is the foundation and head of the Triumphant Church as well as Militant and consequently the Pope which is so false that I perswade my selfe every ingenuous Papist would blush to affirme it t Cham. de Pontif. lib. 11. cap. 2. fol. 377 Fourthly this may yet further bee confirmed from this verse because Christ said not to Simon Thou shalt be Peter but thou art Peter and there fore if both these enunciations be one in signification Thou art Peter and Thou art a Rocke then it is necessary that now when Christ spake this Peter should have beene a Rocke immoveable but this is false because presently after he fell foully and dâ—nied his Master shamefully whereby he shewed that hee was not as yet so confirmed and rooted in Christ that hee could adhere unto him without any staggering which yet notwithstanding he did afterwards when he had received the Holy Spirit And therefore the Rocke did not betoken Peter because now hee was no Rocke Fifthly the Apostle Paul saith positively 1 Cor. 3. Another foundation can no man lay besides that which is laid which is Iesus Christ wee may adde hereunto the testimony of Gregory u Greg lib. 28. mor. cap. 6. Cum in sacro eloquio non fundamenta sâ—d singulari numero fundamentum dicitur nullus alius nisi ipse Dominus designatur Whensoever in the holy Scriptures wee reade of a foundation in the singular number we must understand it of Christ For if as the Apostle affirmes besides Christ there can be no other foundation of the Church then without doubt it cannot be proved by any argument that Peter is the Rocke upon which the Church is built For that upon which the Church is built Eccles 2.20 is the Churches foundation which is Christ and not Peter For Peter himselfe was built upon Christ and so also were the rest of the Apostles yea the whole Church of God Indeed Peter may be called a foundation Revelat. 21.14 because by preaching the Gospel he founded the Church in this sense the other Apostles are called foundations But grant that Peter is that Rocke which doth so sustaine the whole Church that the gates of hell cannot prevaile against it which none dare affirme that are in their right wits yet what is this to that Monarchy of Popish and Romish Bishops which all their adherents labour so much for It is one thing to sustaine a house and another to governe it by a Monarchicall command and rule Neither can the Popes by this their externall Monarchicall governement either defend any one member of the Church against the gates of hell or themselves who are swallowed up of death And therefore wee may pitty the Church of Rome whose Rocke even according to their own confession may sinke downe into hell and be overcome by it For themselves acknowledge that the Pope who is the head and foundation of the Church may be damned eternally Sixthly and lastly it appears evidently that the Rocke in this place doth signifie Christ and not Peter by the testimonie of the Popish Writers themselves First venerable Bede saith Metaphoricè Petre dictum est super hanc Petram id est salvatorem quem confessus est aedificatur Ecclesia c. Bede in Matth. 16. Christ saith Metaphorically to Peter upon this Rocke that is upon the Saviour of the world whom thou hast confessed wil I build my Church Secondly to summe them up together as our Reverend Prelate doth v Bishop Mort. pag. 276. Their learned Expositor Lyra their honest Preacher Ferus and Cardinall Hugo by Rocke expound Christ yea their common Glosse upon the Papall Decrees fixeth a Credo that is a beliefe upon it and their Cardinall Cusamus is confident in the matter and ventureth against their Notwithstanding to affirme that by the Rocke is meant Christ Thirdly some of the Iesuits themselves have neither feared nor blushed to affirme it Pererius Comment in Dan. 2. in ea verba lapis abscissus saith that Christ is that Rocke noting the place of Matth. 16. upon the which the Church is built And Salmeron Comment in Ephes disp 16. sheweth that Christ is the foundation And thus much may suffice I hope unto any indifferent Reader in answer to their first objection The Papists produce these words Thou art Peter Object 2 and upon this Rocke c. to prove that the Pope cannot erre they reason thus In this place Peter is called the Rocke and foundation of the Church and withall every one of his successors is the Rocke and foundation thereof Now the name of a Rocke doth denote constancie and solidity and an immoveable stability And therefore if the Pope erre in faith as hee is Pope hee cannot bee called the Rocke of the Church Further seeing the building that is the Church it selfe cannot fall then neither can the Pope the foundation thereof for a house and building hath its stability and firmenesse from the foundation upon which it is built First this whole Argument is taken from a Answ 1 false exposition of the place for
vp and brought unto Christ and are to put on Christ by baptism and consequently that it is both the will and commandement of Christ that Infants should be baptiâ—ed and by baptisme be brought â—â—th him because of such as are brought vnto him is the Kingdome of Heaven Fiftly Christ would blesse Infants Marke 10. that is communicate his merits unto them for their salvation for this is the true blessing Genes 22. Galath 3. Ephes 1. Now Baptisme is the meanes or instrument whereby the benefits of Christ are communicated to Infants for by baptisme Christ cleanseth and sanctifieth Ephes 5. Yea saveth 1. Peter 3.21 And therefore Infants are to be baptized that so the blessing of Christ that is the participation of his merits may be communicated vnto them Sixtly when Christ saith Suffer Infants to come vnto mee he would have Infants to be made his members that is members of the Church whose head he is for they who come vnto Christ are the true members of the Church Iohn 6. and are baptized into one body 1. Corinth 12. And therefore Infants are to be baptized that they may be made members of the Church whereof Christ is the head Seventhly those for whom CHRIST died that they might be glorified he sanctifies and washes with the laver of water in the word Ephes 5. But Christ died for Infants of whom is the Kingdome of Heaven therefore he sanctifies Infants and washeth them with the laver of water in the word Eightly Infants in the old Testament were circumcised therefore in the new they ought to be baptized for Baptisme is come in the place of Circumcision Colos 2. And there is the same covenant of peace and grace in both Ninthly Christ gave an universall command unto his Apostles of baptizing all who were to be saved Math. 28. Mark 16. But in that number are many Infants and therefore the Precept of baptizing is to be extended even unto them Tenthly Acts 16. and 1. Corinth 1. Wee read of whole Families and house-holds which were baptised by the Apostles and therefore by their practice it appeares that Infants are to be baptized because in all probability there were some Children belonging to those Families Lastly the Prophet Esay prophecying of the time of the new Testament Chap. 49.22 doth not say that onely men of ripe yeares shall be members of the Church but he saith I will lift my hand vnto the Gentiles and set vp my standard to the people and they shall bring thy Sonnes in their armes and thy Daughters shall be carried vpon their shoulders Acts 2. when St. Peter verse 38. had exhorted them to be baptized for the remission of their sinnes he addes verse 39. For vnto you is the promise made and to your children Objection Against this Balthasar one of the first Anabaptists objects Christ confeâ—â—d a blessing vpon those Infants which were brought unto him not by baptisme but by the laying out of his hands vpon them and therefore we ought not â—o baptize Infants but onely to lay our â—â—nds on them not doubting but thereby the blessing of Christ will be conferred vpon them First whether we should embrace rather the Answ 1 practice of all true Christian Churches in all times or the idle phansie of a few brainsickâ— Anabaptists let our enemies judge Secondly whether we should rather doe that Answ 2 which is enjoyned by precept and to which is annexed a promise or that for which wee have neither precept nor promise let the world decide Now wee have both precept and promise for baptizing as was shewed in the former question but we have neither for imposition of hands And therefore we leave the Anabaptists to their owne vnwarrantable and wicked practice and as not worthy to be learnt reject it Thirdly all the actions of Christ are not to Answ 3 be imitated Why doe we not make a peculiar Sacrament of breathing in the faces of Ministers or those who are baptized seeing Christ by so doing conferred the holy Ghost vpon the Apostles who were baptized and were to undertake the worke of the Ministery Hereunto they answere because wee have neither Precept so to doe nor promise of any blessing in so doing and the same wee answere to this their objection VERS 16.17.18.19.20.21.22 Vers 16.17 18 c. And behold one came and said vnto him good master what good thing shall I doe that I may have eternall life And he said unto him why callest thou mee good there is none good but one even God but if thou wilt enter into life keepe the Commandements He said to him which and Iesus said these Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy Father and mother and thou shalt love thy neighbour as thy selfe The young man said unto him I have observed all these things from my youth what lacke I yet Iesus said unto him if thou wilt be perfect go sel that thou hast and give it to the poore and thou shalt have treasure in heaven and come and follow mee And when the young man heard that saying he went away sorrowfull for he had great possessions § 1. Why callest thou me good there is but Sect. 1 one good that is God Some object this place to prove that Christ is not God arguing thus Objection He that denies himselfe to be good denies himselfe to be in nature and essence a God But Christ here denies himselfe to be good Why callest thou me good c. Therefore Christ denies himselfe to be in nature and essence a God First that Christ is good evidently appeares Answ 1 thus to wit I. From his owne mouth Many good worker saith he have I done amongst you therefore for which of my good workeâ— doe yee stone me Now men cannot gâ—â—â—er grapes of 〈◊〉 and therefore he 〈◊〉 brings forth true good fruits must needs be a good Tree Answ 2 II. The Scripture telleth vs the creatures of God are good and are good by Christ and were made by him and therefore he the Creator must needs be good Secondly it is false that CHRIST denies himselfe to be good for he onely askes a question Answ 3 Thirdly therefore the consequence is naught Christ saith Why dost thou call me good Therefore he denies himselfe to be good followes not For I. We must consider unto whom and wherefore Christ uttered these words to wit they were spoken unto a Pharisee for the repressing and beating downe of his pride He thought himselfe to be very good but when he heares Christ seemes to dislike the phrase and not to take the title unto himselfe he may then learne to thinke lowlier of himselfe for although the Pharisee were good in his owne conceit yet I cannot conceive that he thought himselfe to be either so good or better then Christ and therefore seeing the Master refuseth to be called good the proud Pharisee cannot for shame but plucke downe his peacocke-plumes
fol. 19 a. 20 a. 120 b. 101 b. 113 b c. 187 b and pt 1. folio 488 b. pt 2. fol. 32 b. 104 b c. 106. 122 b c. 154 a. 263 b c. 277. 373 a. Divers questions concerning Christs Miracles miraculous cures and workes and vertue and power pt 1. fol. 128 b. 129 130 b. 131 a. 132 a. and pt 1. folio 466 b. and 489 a. 499 b c. 507 a. pt 2. folio 63 64. 81. 119 a. 132 a. 386. and pt 1. fol. 513 b. 516 a. 518 a. 523 b. 524 a. Questions concerning the manifestation of Christ pt 1. fol. 23 a. 54 a. 78 b. Questions directing us how to come unto Christ pt 1. fol. 24 b. 25 a. 49 a. 55. 63 b. 78 b. 85. 135. 443 a. 468 a. 473 b. 488 b. 497 b. and pt 2. f. 119 b. 194 a. Divers necessary questions concerning the arraignment examination accusations opposition persecution passion and death of Christ Pt. 1. folio 49 b. 84 a. 88 b. and pt 2. f. 131 a. 132. 261 b. 298. 337 a. 358 b. 361 362. 370 b. 372. 374. 376. 377. 379. b. 380 b. Questions concerning Christs love unto us pt 1. folio 51. 495 b. and pt 2. folio 78 a. 244 b. 308 b. Questions concerning the joy felicity benefits and comfort we have by Christ pt 1. folio 116 b. 117. and pt 2. fol. 32 b. 55 b. 56 a. 97 b. 100 b c. 102. Why Christ fasted pt 1. folio 89. What gesture he used in prayer pt 2. folio 154 a. Questions concerning the speeches of Christ pt 2. folio 277. 306 a. and pt 1. folio 492 a. Questions concerning the preaching of Christ Pt. 1. folio 118. 124 125 126 341. 346. Christ was neither temporall King nor Beggar pt 1. folio 25 b. 139 b. 468 b. Questions concerning Christs comming pt 2. folio 3â—2 314 a. 319 b. 321 322 c. 325. 327 b. 331 b. and pt 1. folio 500 b. Questions concerning Christs subjection unto the Law pt 1. folio 180 184. 193 194. The Geanealogie of Christ See Genealogie Whether Adoration were rightly given to the Humane body of Christ pt 2. folio 385 a. How many wayes the name Christ is taken in Scripture part 2. folio 309 a. He is the Head Husband and Foundation of the Church See Church Divers apparitions of Christ after his Resurrection pt 2. folio 384 a. 385. Christ was no seducer pt 2. fol. 381. Christ seeth the secrets of the inward man pt 1. folio 467 a. How Christ is our Father and Brother pt 1. folio 487 a. Christians They must be Nazarites and wherein and lights and a holy City unto God and why pt 1. fol. 53. 171 b. 242 a. The difference betweene Christ and all Christians pt 1. fol. 132 a. The sinnes of Christians are worse then the sinnes of Heathens and why pt 2. folio 83 b. 84 a. The happinesse of Christians both here and hereafter pt 1. folio 456 457. Church Questions concerning the authority of the Church and how farre she is to be beleeved part 1. folio 30 b. and pt 2. folio 218 219 220. 292 293. Questions coÌ„cerning the nature notes universality infallibility continuance purity visibility excellency members afflictions portion Foundation and Head of the Church pt 1. fol. 35 b. 76 a. 77 a. 78 a. 102. 172 b. 173. 175. b. 276 a. â—05 b. 422 a. 440. 459 a. and Pt. 2. folio 8 a. 142 c. 145 a. 181 b. 182 183 184. 186 b. 187. 188 a. 218. 222. 256. 260 a. 296 b. 325 a. 388 a. 394. The Church of Christ is like unto a Field a City a House a Ship and the Kingdome of Heaven and wherein Pt. 1. fol. 77 c. 173 a. 174 b c. and folio 458 b. and pt 2. folio 73. 154. 169 b. 170 a. Questions concerning disobedient Churches and the enemies of the true Church pt 1. folio 297 298. and Pt. 2. f. 6 a b. 7 a. 277 a. 291. Questions concerning separation from the Church pt 2. folio 8. 143 a. Objections for Church-treasure answered pt 1. fol. 188 a. and pt 2. folio 326 a. That Church which is lead by blind or blemished Teachers is miserable pt 2. fol. 167 a. At whom the Church began Pt. 2. folio 306 b c. The happinesse of those within the Church and their duty in regard of those who are without Part 1. folio 30 b. a. and pt 2. fol. 198 b. 199. 394. Circumspection Warinesse Watches Watchfulnesse The night was anciently divided into foure Watches and the life of man into three Pt. 2. fol. 155 a. 305 b. We must beware of others and why pt 1. fol. 421 b. Circumstances See Adiaphorall things City We should be a holy City unto God pt 1. fol. 242 a. Cleansing Purging Washing Divers questions concerning spiritual Washing purging and cleansing pt 1. fol. 77 78 a. 129 b. 326 b. and pt 2. fol 67 b c. 301 302 303. c. There were amongst the Iewes divers sorts of washings pt 2. folio 373 b. Collections Conclusions false Collections and Conclusions often drawne from true propositions pt 1. fol. 97 b. 103. Collegies Schooles There were Collegies and Schooles of learning under the Law pt 2. fol. 78 b. Comfort Consolation Divers comfortable questions concerning the sweet comforts consolations which are given to the godly pt 1. f. 143 144 145 pt 2. f. 98. 100. b. 101 a. 102. Commandements Law Questions coÌ„cerning the differences between the Law and Gospell pt 1. fol. 55 a. 183. and Pt. 2. fol. 241 a. Profitable questioÌ„s concerning the impossibility obedience excellency coÌ„tents abrogation destruction division consummation exposition scope end and use of the Law pt 1. fol. 80. b. 181 182 183 184 b. 185 a. 192. 215. 301. 404 405 406. 500 b. and pt 2. f. 75. 179. b. 241 b. 242 a. 287 a. 299. b. Humane Lawes are often opposite to divine Pt. 1. fol. 248 b. and pt 2. fol. 27 a. Christ was no enemy unto the Law pt 1. fol. 180. 193 194. 404 b. Divers errors concerning the Law pt 1. folio 181 182. The Preaching of the Law is never acceptable to sinners although it be necessary Pt. 2. fol. 76 b. 77 a. 78. a b. Commet Starre Divers questions concerning the Starre or Commet which was seene by the Wise-men part 1. folio 24 b. 26 b. 27. 34 b. There are divers sorts of Starres and commets part 2. folio 24 b. 25. a. 27. a. Common wealth The meanes whereby a Common wealth may flourish Pt. 2. fol. 87. a. Company Companions Society There are divers sorts of societies and associates Pt. 1. fol. 51 b. and Pt. 2. fol. 18. Questions coÌ„cerning society with wicked men pt 2. fol. 17 18 19. and Pt. 1. f. 481 a. 49â— b. 496 a. What is required of those who keepe company and converse with Saints pt 2. folio 329 b. Compunction Contrition Humiliation Godly Sorrow Contrition is a part of repentance and belongs unto
observe hence that Iohn doth acknowledge Christ to bee not onely a Prophet but also the Messias because to him hee attributes the baptisme of the Spirit Quest 1 How did Iohn know this Answ I answer he did not know it of himselfe but the Spirit of God taught it unto him Quest 2 Why doth Iohn confesse this his unworthinesse seeing that amongst the sonnes of men there were none greater then himselfe d Matth. 11.11 Answ Observ I answer this he did that he might give the greater honour unto Christ Teaching us that it is the part of good and godly Ministers not to seeke their owne vaine praise but the honour and glory of Christ thus did Paul when he said unto the Corinthians was Paul crucified for you e 1 Cor. 1.13.14 and againe let the Lord be true but all men lyers f Rom. 3. yea to doe otherwise viz. to preach a mans selfe and to labour to draw Disciples after him is a brand or marke of a false Apostle And therefore the Papists shew what they are that so insolently derogate from Christ First in the merit of workes Secondly in preferring the Popes pardons before the blood of Christ Thirdly in preferring their owne lawes and ordinances before the lawes and institutions of Christ as I. uncleane single life before holy marriage although Christs owne Apostle have said It is better to marry then to burne II. In denying the Cup in the Sacrament to the laicks although Christ commanded both bread and wine to be used III. In worshipping of Images against the second commandement and the like Vers 15 VERRS 15. And Iesus answering said unto him suffer it to bee so now for thus it becommeth us to fulfill all righteousnesse then hee suffered him Sect. 1 § 1. It becommeth us to fulfill all righteousnesse Quest 1 Answ What is meant here by righteousnesse I answer our Saviour understands hereby the obedience of the law of God because that is true righteousnesse to fulfill the commandement Quest 2 of the Lord. What doth our Saviour meane in saying it becommeth or it is necessary was the Sacrament Answ 1 of Baptisme necessary for Christ I answer First it was necessary in regard of the originall of it the commandement of Answ 2 God Secondly it was necessary in regard of one end of Baptisme to wit the admission into the Church because Christ came that he might be Answ 3 made the head of his Church Thirdly it was necessary in regard of another end of Baptisme that is the remission of sinnes for although it was not necessary that Christ should be Baptized in regard of himselfe seeing hee had no sinne in himselfe to bee forgiven or pardoned yet it was necessary in regard of us because hee carried our sinnes and therefore he was Baptized to seale unto his children the remission and forgivenesse of them What doth Christ meane by all righteousnesse Quest 3 I answer he meanes Answ that religion is to be observed as well in small as in great or that all the commandements of God are to be observed whether great or small because in the law of God first there is nothing false or untrue or secondly frivolous and neede-lesse or thirdly commanded onely pro forma for fashion sake but all the precepts of the word are infallibly true in themselves necessary and of importance unto us and commanded by God to bee observed and that seriously as appeares by the promises and threatnings annexed thereunto But it may here be demanded Are not those Quest 4 who are so strict and precise and curious to fulfill all righteousnesse to bee blamed and condemned as Puritanes I answer first certainely they that are curious Answ 1 precise and strict in externis in outward rites and ceremonies stumble in plaine way and see but a very little at high noone Secondly those that separate themselves by Answ 2 an opinion of puritie in themselves are plaine Novatians and no better then proud Pharisees Thirdly but those that desire to bee strict in the obedience of God and endeavour thereunto Answ 3 because they never can serve him too much or obey him enough these are to be commended encouraged and imitated because they imitate Christ herein who was carefull to fulfill all righteousnesse § 2. And he suffered him We produce this Sect. 2 place to prove Argum. that Johns Baptisme differed not from the Baptisme of Christ arguing thus If the Baptisme instituted by Christ were another Baptisme then Johns was and yet he himselfe was Baptized of Iohn then it would follow that wee are Baptized now with another Baptisme then Christ himselfe was for he received Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and members of Christ and his Church therefore Iohns Baptisme is all one with Christs Bellarmine answereth hereunto Object that it was more convenient for Christ to receive Iohns Baptisme then his owne least he should have beene thought himselfe to stand in neede of regeneration To this wee answer First Iohn also Baptized Answ 1 for the remission of sinnes therefore if there had beene any such danger Christ might have beene thought to neede remission of sinnes by receiving Iohns Baptisme Secondly Christ was not Baptized for any cause simply in himselfe but to give an example Answ 2 unto us for so it became him to fulfill all righteousnesse not to prescribe lawes to others wherof hee had not beene the first practiser himselfe a Willet Synops f. 585. Vers 16 VERS 16. And Iesus when he was Baptized went up streightway out of the water and loe the Heavens were opened unto him and hee saw the Spirit of God descending like a dove and lighting upon him Sect. 1 § 1. And loe the heavens were opened unto Quest 1 him How were the heavens opened First some say non reseratione sed oculis fidei b Hier. s Answ 1 that they were opened to the eyes of faith that hee might see thereby into heaven as Stephen did Acts 7. but not truely and really opened Secondly others say the contrary c Gualt s that they Answ 2 were truely opened first because John and as is probable those that were with him saw them opened secondly because this was done for their sakes that beleeved not that they might beleeve and therefore it was seene with the eyes of the body not of the mind Answ 3 Thirdly others d Calvin s to whom I rather subscribe and assent answer wee heare that the heavens were opened and therefore wee beleeve it but we heare not how they were opened and therefore we leave to inquire after it as not much tending unto edification Quest 2 Why were the heavens opened First some say this was an Allegory unto us Answ 1 and they Allegorize it thus Heaven is taken for the Scriptures which were now more plaine and perspicuous then before Christ came e Oper. imperf sup Againe as many see heaven
passe Answ 1 First because this is the best way not to bee harmed by any casualty or crosse It is much better for a man to swim with the streame then by striving against the streame to be drowned A man had better patiently to yeeld and submit himselfe unto God in affliction then by repining and murmuring to adde affliction unto affliction for none gaines by contending with his Maker Answ 2 Secondly Vana est sine viribus ira Anger without power to revenge is idle wee cannot prevaile against God but doe we what wee can he will doe all his pleasure and therefore patience is the best Thirdly whatsoever the Lord doth is just Answ 3 as was said before and therefore patience and submission becomes us in all sorts of crosses whatsoever Answ 4 Fourthly the Lord hath Despotical and Lordly power over us we are but the clay the work of his hands the sheepe of his pasture and therefore we should be willingly contented with all his dealings Fifthly whatsoever the Lord doth unto us is done Paterno amore non tyrannico more with a fatherly affection not in a tyrannicall passion as thus evidently appeares I. He seekes our good he desires not our destruction but rather that we might live II. He takes notice of all our wants distresses and dangers the haires of our head are numbred before him p Mat. 10.30 And all our teares are put into his bottle q Psal 56.8 III. When he doth tempt and afflict us it is for our good Wee are chastened of the Lord that we should not be condemned with the world r 1 Cor. 11.32 IV. He never afflicts us above our strength but with the temptation makes a way to escape ſ 1 Cor. 10 13. And therefore who would not commend himselfe into his hands cast himselfe into his lap and commit himselfe unto his protection providence tuition and care Quest 7 Who are blame-worthy here First those who murmure against God in the time of adversity misery and affliction And therefore that we may not be faulty herein Answ 1 we should remember these things to wit I. If we give reverence to the Fathers of our flesh when they correct us shall wee not much rather be in subjection unto the Father of Spirits when he afflicts us t Heb. 12.9 II. If all be made partakers of chastisement then why should we murmure u Heb. 12.8 III. If correction be a signe of Gods love unto us then we should not repine at it v Heb. 12.6 IV. If affliction be a confirmation of our adoption then it is cheerefully to bee undergone w Heb. 12 7. V. If wee receive good things from Gods hands which we have not deserved shall we not receive evill things which we have deserved x Job 2.10 And therefore let us learne to be contented in the worst condition in regard of temporall things as Paul was y Phil. 4.12 let us patiently submit our selves unto God as David did z 2 Sam. 15.26 and learne to give thankes unto God or to acknowledge his justice in all his judgements as Iob did Iob 1.21 Secondly those who relapse and fall either Answ 2 unto idolatry or temporizing through feare of affliction Daniel and the three Children durst cast themselves upon God the one suffering himselfe to be cast into the Lyons denne rather then he would omit the worship of the true God the other into the fire rather then commit idolatry by worshipping a false God Dan. 3. and 6. Thus confident and constant were also the Apostles of Christ who herein are worth our imitation a Act. 4.19 5.29 Thirdly those who in the time of affliction give themselves to the use of wicked meanes as Answ 3 for example 1. In injuries men often flie presently unto evill speeches and revenge altogether unmindful that it was not done without Gods permission and providence 2. In sicknesse some repaire presently unto witches charmes and the like 3. In poverty some run unto theft fraud deceit cozenage supplanting others and the like Fourthly they who immoderately bewaile Answ 4 any losse or crosses the revelation of the will of God should cause to cease all such mourning 1 Sam. 3.18 and 2 Sam. 12.20 Fifthly those who are given to covetous wishes desires prayers and immoderate cares whereof afterwards Fifthly in this petition Thy will be done understood Answ 5 de voluntate decreti wee are taught to take heed that we doe not tempt the providence of God that is we must not so adhere unto the will of God that wee neglect the ordinary meanes which God hath appointed to be used for the meanes are the ordination of God and a part of his will and therefore by no meanes to be neglected What meanes are they which wee must not neglect Answ The meanes are either Externall which are either Remedies against evils and that either To come as caution circumspection and care not to intrude our selves into danger Present and that either In act as Medicines and Physick against sicknes In power as Marriage against concupiscence Meanes for the obtaining of good things as labour industry wisdome c. Internall are to be used according to the external which if they be Absent then wee must adhere to the internall and trust onely in them and that in their order namely First wee must use prayer thus doth Hezekiah both against his sicknesse and his enemy Esa 37.1 2 14. and 38.2 Secondly faith wee must say 1. God sees my distresse 2. God hath brought me into this straight And 3. hee will take care of me to deliver me and helpe me if it may stand with his glory and my good Thirdly patience although the Lord should not deliver us thus the three children say if the Lord will not preserve them then they will patiently suffer for his sake Dan. 3.17 Present they are either Evill and diabolicall which are not at all to be used as was said before Good and then First the externall meanes are to be used with all fidelity Secondly but we must not trust in them but corroborate them by the addition of the internall meanes Sect. 5 § 5. In earth as it is heaven Quest 1 What is the meaning of these words Answ 1 First something hath been said hereof before § 3 Answer 2. to the objection Answ 2 Secondly some expound this of Christ and his Church Thy will be done in earth that is in the Church the Spouse as it is in heaven that is by Christ the head of the Church Answ 3 Thirdly some understand this of the Church Militant and Triumphant Thy will be done in earth that is in the Church militant as it is in heaven that is the Church Triumphant And thus it is usually interpreted Quest 2 What is observable in these words Answ Two things viz. First that in Heaven God is perfectly worshipped Secondly that on earth God is not perfectly worshipped Obser 1
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
persecuted by Antiochus Epiphanes then they said that they were not Iewes u Ioseph Antiq. 9. 14. 11. 8. but Sidoniansv. Fourthly the Samaritane woman speakes unto Answ 4 Christ according to the received manner of speech namely Ex professione non origine that they were of the seed of Iacob or Ioseph by profession but not by descent and lineage P. Fourthly the word must not be preached Answ 4 to the Samaritanes because thus the following rejection of the Iewes for the Gentiles is justified the Samaritanes and Gentiles being first rejected for the Iewes VERS 6. Vers 6 But goe rather to the lost sheep of the house of Israel Who were these who are here called Israelites Quest 2 unto whom the Gospel must be preached The word Israel is diversly taken namely First generally for the twelve Tribes before Ieroboams time Deut. 4.20 and 9.26 Esay 8.14 Answer and 43.1 and 44.1 Secondly for the ten Tribes under Ephraim and Samaria and this is frequent with the Prophets after Ieroboams time Thirdly sometimes for the people of Iudah and the two Tribes 1 King 12.17 Esa 1.1.3 and 4.2.3 and 5.7 Zeph. 3.14 Zach. 1.19 Fourthly Israel sometimes signifies the Elect and Predestinate nation and people and thus it is taken divers times in the Epistle to the Romans Now it is taken in this place in the third sense for Ierusalem Iudah Benjamin and the Levites there and not in the first or second acception because in the former verse they were forbidden to goe unto the Samaritanes nor in the fourth signification of the word because then all the Iewes should have beene permitted and many who were elected among the Gentiles and so Samaritans prohibited and debarred of the Word How can these be called Israel For I. The name was given unto Iacob and derived Quest 2 unto all the twelve Tribes And II. After the twelve Tribes were divided into Ten and Two the name Israel was given to the ten and the two Tribes Iudah and Benjamin were called by the name of Iudah or Iewes And III. There were by many more in the ten Tribes than in the two for as Ephraim was the greatest so Benjamin was the least And therefore how can the people of Iudah the two Tribes be called Israel Answ 1 First some in answer hereunto fly unto the Allegoricall sense for Israel after the flesh 1 Cor. 10.18 and this is frequent in the New Testament But this seemes not because then all the Elect among the Samaritanes and Gentiles should be denied the word of God Answ 2 Secondly the name Israel is justly given to Iudah in a double regard namely I. Because it is the name of the Covenant but the Covenant was made with Iudah Zeph. 3.15 And II. Because the ten Tribes were carried into captivity and if any remained they were polluted with Idolatry among the Heathens whence we may learne Observ 1 That multitude glorious names and titles outward prerogatives and privileages doe not confirme the true Church First not multitude for evill men and Heathens may be as the sand by the Sea-shore x Rom. 9.27 Secondly not glorious names and titles for All are not Iewes that are so called y Apoc. 2.9 Thirdly not outward prerogation For To the Iewes were committed the Oracles of God and yet they were rejected at last for their disobedience Rom. 3.1.2 and 9.4.6 and 10.3 Quest 3 Why will none of these prove a true Church Answ 1 First because God judgeth us by our hearts and inward man and therefore no outward thing will approve us unto God 1 Sam. 16.8 Answ 2 Secondly because all outward things are mutable therefore none can be a marke of the true Church The Vineyard is sometimes let out to other husbandmen Answ 3 Thirdly but I may yet further answer that Christ doth not here simply name Israel but the house of Israel as if our Saviour would say wheresoever they are if so be they be but true Israelites they belong to this house Temple Zion Ierusalem Hence observe Observ 2 That they are not acceptable unto God who separate themselves from the house of God Rom. 16.18 Iude 19. Yea hence profession and society are joyned together Heb. 10.23.25 The truth hereof more particularly appeares thus First the Church is but one house yea one body And Secondly Vnion and Vnity is a signe of the true Church Act. 5.12.13 and 1.14 and 2.42 and 4.32 Thirdly Vnion is a signe of our union with our head 1 Iohn 1.3 And therefore Christ wisheth it and prayes for it Iohn 17.11.22 Quest 4 How manifold is this Vnion Answ Two-fold namely First generall in profession this is mentioned Heb. 3.1 and 4.14 And Secondly particular in the worship of the Temple for the Lord loves publike assemblies Quest 5 Who are faulty here Answ 1 First those who separate themselves from the Church Certainely these were alwayes odious that is Donatists Circumcellions Separatists and the like Is all kind of separation evill and to be avoyded Quest 6 First wicked men must be severed from the assemblies Answ 1 of the Saints Ier. 15.19 Ephes 5.7.11 Secondly wee must goe out from among wicked Answ 2 Idolaters Esay 52.11 and 2 Corinth 6.14.17 and Revel 18.4 And this is blessed Luke 6.22 Thirdly but we must not separate our selves Answ 3 from the Church of God for although we are separated Tim. 2.14 yet it is not from but into the society of the Church 1 Pet. 2. Secondly those who refuse the holy worship Answ 2 of the Temple and publike assemblies let those who neglect the Congregation of God and his publike service and thinke they can serve him as well at home reade confiderately these places Psal 68.26 and 96.6 100.4 111.1 122.1 and Act. 2.46 and 1 Corinth 11.18 and 14.34 Why were the Apostles sent unto Israel to Quest 7 preach the Gospel First because Christ would have it so or that Answ 1 he might shew that he is obliged unto none but will have mercy upon whom he will have mercy Rom. 9. Whence we may learne That God directs Observ and sends his Ministers Ad placitum whither he himselfe lists Act. 14.2 and 16.6 And the reason hereof is because by sinne death is due unto all and pardon or mercy unto none except it be of meere grace and favour Now the preaching and Ministery of the Word is the way unto salvation and therefore God gives it and justly may to whom he pleases What is here required of all men Quest 8 First those unto whom God hath not sent the Answ 1 Word must acknowledge see Gods correcting hand upon them it being a signe of anger yea a great plague to be deprived of the preaching of the Word then they must hunger after it and seeke it and turne unto the Lord and pray feed us oh Lord. Secondly those who through Gods mercy Answ 2 enjoy the Word must I. Confesse and acknowledge the great goodnesse of God in
they be worthy continue preaching unto them and then they shall have indeed the peace of God To teach us that the Gospel being received Observ doth bring true peace along with it or those who receive the Gospel preached have true peace Luke 19.9 Esa 26.12 and 54.13 How doth this appeare for it seemes otherwise Quest 2 and experience shewes that the Professors of Religion are the most derided scoffed and persecuted of all other First God is called the God of peace and the Answ 1 King of peace Hebr. 7.2 and therefore they who embrace his word and truth shall surely have peace Answ 2 Secondly it is proper to the Gospel to bring peace whence the Preachers thereof are said to preach peace Ephes 2.14.17 And the Gospel is called the Gospel of peace Ephes 6.15 because the Ministers of the New Testament preach peace Act. 10.36 Answ 3 Thirdly Peace is an effect of faith Rom. 5.1 And therefore the faithfull who are the onely true Receivers of the Gospel shall certainely have peace Quest 3 With whom have the faithfull and the true Receivers of the word peace Answ 1 First with God because they are reconciled unto him from whence ariseth exceeding joy for they are of all other then the most safe and secure What can harme them who are covered under Gods wing yea who are married unto him Hos 2.19 with an everlasting covenant Rom 8.38 Answ 2 Secondly they have peace with their brethren for they are all servants of one Master in one house Ephes 2.19 yea all members of one body Rom. 12. and 1 Corinth 12. And therefore they have peace among themselves They are exhorted unto the love of one another 1 Iohn because love is the bond of peace Ephes 4.3 Certainely the Church of Christ is no other then a family of love for they have not only sweet societie among themselves but also with Christ their Lord and head 1 Iohn 1.3 and 1 Cor. 1.9 yea such peace have the faithfull receivers of the Gospel that we reade of three thousand yea five thousand that had but Vnam dâ—mum-mensam-animam Chrys s One house one home one table one soule Act. 2.41 c. and 4.4.32 Answ 3 Thirdly they have peace with themselves and in their own hearts and affections For I. Although they have inward corruptions which rebell against them Rom. 7.23 yet II. With their mindes they serve the law of God Rom. 7.22.25 and the peace of God beares rule in their hearts Colos 3.15 And III. Although they bee sometimes polluted by sinne yet they wash themselves with the teares of sorrow as David Psal 51. and Peter Matth. 27. did and then by the Lord are restored againe unto peace of conscience Answ 4 Fourthly there is another peace which is proper to the faithfull receivers of the Word and that is securitie from danger reade Psal 27. 31. and 91. and 2 Tim. 1.12 and 1 Iohn 4.18 And therefore happy thrice happy are the godly embracers and receivers of the Gospel who have peace with God and men and their owne consciences and assurance that Malum qua malum no evill as it is an evill can come unto them Quest 4 How may we know whether we are right receivers of the word or not Examine these things viz. Answ First whether by our hearing wee are made partakers of inward peace or not 2 Pet. 3.14 Secondly whether our hearing have united us in love unto our brethren or not Thirdly whether doth the peace of God beare rule in our hearts Colos 3.15 Fourthly whether is all feare of temporall evils expelled out of our hearts or not Are we in dangers as bold as Lyons carefully avoiding perils but cowardly fearing none Certainely hee who truely heares and receives the preaching of the word hath peace within himselfe peace with his brethren peace with his God and assured hope of protection and preservation from evils as such VERS 16. Behold Verse 16 I send you forth as sheepe in the midst of wolves be yee therefore as wise as Serpents and simple as Doves § 1. Be wise as Serpents It is given as a rule by Sect. 1 our Divines that words which are Medix significationis and have a double signification a Translator must take heed how hee translates as for example Gnarum signifies subtle or crafty and also prudent or wise and therefore an Interpreter must take heed that he doth not give it the one signification when he should give it the other It is said Gen. 3.1 The Serpent was Gnarum now it cannot be translated more wise than any beast of the field but more crafty So Proverb 1.4 It cannot be said To give subtlely but wisedome to the simple so in this verse it cannot be said be yee crafty as Serpents but wise as Serpents Remigius s saith That Christ doth very well admonish the Apostles to be wise as Serpents because Adam was deceived by a Serpent as if hee should say As the Serpent is crafty to deceive So be yee wise to deliver Hee praised the fruit of the tree but praise ye the crosse What is the nature of Serpents and wherein Quest 1 must we imitate them First the Serpent is a creature more crafty then Answ 1 strong so because we are not strong enough to withstand the forcible assaults and temptations of Sathan wee must therefore bee wise to prevent occasions and to decline such assaults Secondly the Serpent will defend her head above Answ 2 all things and hideth it with her whole body as with a shield in the time of danger and Hierome saith it is Quia ibi vita because her life lieth in her head and therefore although she be sore wounded in the body yet if her head bee whole shee dieth not of her wounds So wee should repose our substance estates fame and life and all to danger and losse rather then suffer our head Christ to be harmed now our head is hurt by sinne for when we give way unto that wee dishonour our Christ and therefore wee ought alwayes carefully to avoide it and rather the losse of riches reputation yea life then keep them by sinne because Christians should preferre the greatest corporall mischiefe before the least spirituall evill yea lay downe our lives rather then suffer our Christ to bee dishonoured hee that saves his life shall lose it but he that loseth and layeth downe his life for Christ shall find it hee that suffereth his body to be wounded for the safeguard of his head shall live and not die but he that exposeth the head to danger for the safety of the body shall die and not live Hee that will rather suffer then sinne and disease himselfe rather then displease his Lord shall not be harmed by any evill And therefore like serpents wee must labour to preserve our head whole and entire whatsoever becomes of our bodies because of our bodies because our life lies in this our head Answ 3 Thirdly the Serpent doth cast off
4.2 Heb. 13.17 Secondly all must be warie least corruptions Answ 2 encrease occasion is a thiefe and a neglect of watchfulnesse hath been the cause of much evill § 4. Sowed tares Sect. 4 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this should not be translated Tares or Fitches but evill Seed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe Eares which grow up with the good Corne and cannot be discerned from the good Corne untill the harvest and then it proveth naught for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other the Heretickes And where it is said His enemy came and sowed Tares the parable must be understood thus that the enemy corrupted that Seed which seemed to be good Seed Weeme se Exeroit Divine lib. 1. pag. 139. VERS 27 28 29 30. Verse 27 28 29 30. So the Servants of the housholder came and said unto him Sir didst not thou sow good Seed in thy field from whence then hath it Tares He said unto them an enemy hath done this The Servants said unto him Wilt thou then that wee goe and gather them up But he said nay least while yee gather up the Tares yea root up also the Wheat with them Let both grow together untill the Harvest and in the time of Harvest I will say to the reapers Gather yee together first the Tares and bind them in bundles to burne them but gather the Wheat into my Barne § 1. From whence then hath it Tares Sect. 1 Our Saviour here shewes the Servants care Observ to teach us That Ministers ought to bee watchfull Wherein doth this watchfullnesse consist Quest 1 First in a daily watchful visiting of their fields Answ 1 and flocks These Servants went daily into the fields to see what breaches were made in the hedges that they might amend them and how the Wheat grew and whether any thing hindred it from thriving or not And thus should Ministers have a watchfull eye over their flockes labouring to amend what is amisse to reforme what is abusive to reclaime wanderers and to labour to remove whatsoever may hinder the fructifying of the word Secondly their watchfullnesse consists in a rejoycing Answ 2 when the Wheat thrives and growes up that is when they see the Lord to blesse and prosper his owne word and give an encrease to that which they sow The plower plowes in hope and rejoyceth when by his crop he seeth his expectation answered Ministers preach because it is Gods owne Ordinance and ordinary meanes to convert sinners hoping that by their preaching some may be converted and great is their joy when their expectation is not frustrated Thirdly the care of a Minister consists in a sorrow for the springing up of Tares These servants Answ 3 come and certainely not without griefe and tell their Master that there are Tares amongst the Corn Thus faithfull Ministers when they see errours heresies hypocrisie and formality in Religion to beginne to spring and spread it selfe among their flockes they must seeke unto God and doe all what lies in their power to redresse it Quest 1 Why must Ministers be thus watchfull and carefull over their people Answ 1 First because God hath set them over them and made them watchmen over their soules And therefore if through their carelesnesse their people perish their blood will bee required at their hands Answ 2 Secondly because without this care they never can render an account with joy unto God This Argument the Apostle useth to perswade the people to be obedient unto the word Hebr. 13.17 Answ 3 Thirdly because the more sinners they convert the greater measure of glory shal be conferred upon them at the last day Answ 4 Fourthly because they are their Fathers and ought intirely to love them and therefore their love should be shewed in their care for them and in their joy for their welfare 1 Thes 3.8 Object 1 The Papists produce this place to prove that Hereticks Apostates are true memâ—ers of the militant Church of Christ arguing thus In the same which signifies the Church are three things namely Corne and Chaffe and Tares that is good men and bad Orthodox and Heterodox maintainers of truth and Heretickes And therefore these are members of the Church as well as those Answ 1 First I deny the Antecedent because the field doth not signifie the Church but the world verse 38. Answ 2 Secondly I deny the consequence because it is Captio ab homonymia Ecclesiae there is an ambiguity in this word Church which may signifie either the outward visible or inward spirituall and invisible Church Answ 3 Thirdly if they be open Heretickes that apparently hold any opinion that razeth the foundation of Religion or any Article of our faith which is necessary to be beleeved and held unto salvation then such are not members no not of the visible Church Answ 4 Fourthly by Tares are not meant Heretickes or at least not onely Heretickes but Hypocrites and all wicked livers in the Church The Papists with one consent hold that the Church of Christ is a visible society or company which can never faile or that it is impossible that the Church of Christ in the earth should so faile that we could not see it seeing that it hath promises that it shall be alwaies unto the end so palpably visible that a man may point at it with the singer and say The Church of Christ is there or in such or such a place Now they prove it from this place wherein we see that both Wheat and Tares are found in one and the same field that they must both so remaine untill the time of the Harvest that is the consummation of the world And therefore unto the worlds end this field shall be visible Now the Protestants they grant First in the Church there shall bee alwayes both good and bad that is wheresoever there is a visible Church or company of professours on earth there shall be some bad commixed with the good Secondly some visible Churches or congregations may endure to the end of the world but not in the same outward beauty and splendor but sometimes in the waxe sometimes in the waine Thirdly the purity of Religion and the true Church shall alwaies remaine in the foundation of salvation but not in the whole outward glorious Ministerie as the Papiâ—ts would have it Fourthly this place doth not at all prove that the Church shal be alwaies visible so as Bellarminâ— would have it namely that it shall be alwaies visible in a visible head the Pope of Rome alwaies conspicuous in the Prelates of the Church and alwaies indued with outward splendor and pompe For it will be hard for the Iesuite to pick these out of this Parable Alsteed de natur eccles fol. 158. § 2. But he said nay lest while yee gather up the Sect. 2 Tares yee root up also the
determined either First by the law of God which ordaines nothing herein Praecepto Domini non invenio definitum August epist 86. ad Casâ—â—lan Communis est sententia Scholasticorum non esse Quadragesimam juris divini Azorius instit mor 1.7.12 Yea in all the Scripture we never find flesh forbidden upon Fasting dayes Secondly as the word of God is silent in these circumstances of Fasting so is also the Church of Christ who hath not by any diuine and immutable Law given Rules for the direction of these Circumstances for the better understanding and confirming hereof observe that the Papists shew us two sorts of Traditions namely I. Those which they have received from Christs owne mouth and which the Church cannot change as the Sacraments And II. Those which they without any command from Christ have injoyned and commanded of themselves and their owne Heads which kind of Traditions may be disanulled and abrogated either by a dispensacion from the Pope or by some contrary custome of some place or people Melch. Canus loc theol 3.5 Now hee confesseth himselfe that the Injunctions and Lawes of the Church concerning fasting is not of the first sort of Traditions but of the second and so doth also Bellarm. De bon Oper. 2.2 § Deinde And therefore by their owne confession they are not divine and immutable but Subject to variation and change Thirdly certain it is that these Circumstances of Quantity quality Dayes and Houres of fasting were at first Free and not enjoyned by any Precept Augustine in the place above mentioned Epist 86. and Casulan saith That hee cannot finde it determined by the Law of God upon what daies he should fast nor how many houres he must abstaine from meat Now to this Bellarmine answers That Augustine speaks De scriptis non de non scriptis of written Traditions not of unwritten And this is true for Augustine acknowledged no such unwritten Traditions Non est lex posita sed quomodo unusquisque potest vel vult Primâ—s s Rom. 14. Socrat. hist 5.21 Who are here worthy of blame Quest 10 First those who thinke Opus operatum fasting Answ 1 in it selfe a good worke that is if they doe abstaine from meat although they performe no religious duty at all they doe well This Bellarmin himselfe will not avouch and yet there are many who thus thinke yea make more conscience of eating flesh upon a fasting day then of swearing lying or Adultery Secondly those are much to blame who beeing Answ 2 no Papists make conscience of some meates as unholy upon some dayes Certainly wee have received no command from the Lord for this yea most certain it is that all difference of meats came first from the Church of Rome and therefore we should not halt betweene two opinions but if the Lord be God then follow him and if Baal be God follow him And if we would not be esteemed or judged Papists let us avoid all Popish Errours Thirdly they are faultie also who counsell Answ 3 and advice others to make a difference of meats aâ— though Religion consisted therein How or how farre are we oblieged to the Quest 11 law of Fasting First in generall we are obliged that is the Answ 1 Law requires sometimes we should fast And indeed here is a grrat fault Fasting for the most part or with the most beeing altogether neglected from which neglect proceeds evills within scandals without For fasting doth conduce unto many things namely I. Unto prayer 1 Cor. 7. but of this before Matth. 4. II. Unto examination and that both of our sinnes that so we might be induced the better unto Repentance and also of our estates and conditions which Examinations are profitable at all times but principally before wee come to the Sacrament of the Lords Supper And therefore I wish that it were more practised then it is to Fast the day before we come unto the Lords Table that thereby wee might send up the more strong cries unto God and be the more strict and exact in the Examination of our selves Answ 2 Secondly more particularly wee are not obliged to fast upon such and such dayes and to abstain from such and such meats except only by a command of man or humane injunction which command is twofold to wit either I. Politicke and civill which is lawfull and warrantable and is used for a fourfold end viz. First that the young creatures which are brought forth about such or such times may bee preserved Secondly that flesh meate thereby may be the cheaper Answ 3 Thirdly that Fish might be sought for and made use of And Fourthly that the poore might be fed that is releeved by that which wee spare from our selves II Religious viz. lâ—st fasting should bee wholy neglected and therefore they ordaine and appoint some sâ—t and certaine times But First this Injunction doth not command a difference of meats but an abstinence from meats yea Secondly it doth not onely forbid the eating of meats but injoyn the performance of holy duties also Thirdly I conclude therefore this Question with Civil in these particulars viz. I We ought to humble our souls continually II. A true Fast is internall III. An externall Fâ—st doth not consist in a diffâ—rence or â—istinction of meats but in an abstinence from meat IV. The end of Fasting is not to make us more holy thereby but more prompt and ready or better disposed unto holy dutâ—es V. There is â—o particular necessity of Fasting VI. The ordinary times appointeâ— for Fasting are â—ot to be uâ—ed out of any superstitious obligation but out of Christian liberty lest others should be offended m Chem. pâ—rt 4. pa. 154 a. 155. Hence then observe three things namely First that the externall or outward Fast is free Secondly the end of the outward Fast is not holinesse and therefore if holinesse piety and the worship of God be placed in the outward Fast Cyril reproves it from 1 Co. 10.27 Thirdly that the externall Fast doth not consist in a difference and distinction of meats and this is the Question betwixt Us and Rome of which by and by Secondly the next thing observable in a Fast is the practise thereof Now here we must note that a Fast is either I. Absolute wherein two rules are to be laid down nâ—mely First upon an absolute Fast day there must be taken but onely one refreshing And Secondly that one refreshing must be at Supper time and not at Dinner Now here the Papists do manifestly erre for I. The truth of these two rules is proved from all Antiquity but I spare the pains Bellarmine having fully proved it to my hands and that First from the Scriptures gathering from thence that it was the custome of those in the Old Testament to observe these two rules Secondly from Tertullian Athanasius Basill Epiphanius Ambrose Hierome Prudentius Paulinus Chrysostome and Augustine Yea Thirdly from Cassâ—â—us Benedictus Gregorius Bernardus Aquinas Bell. de bonis operib
so wee naturally are foolish and easily deceived Answ 2 Secondly a sheepe naturally strayes and wanders and is very earnest and desirous to breake through and passe over the hedge which should keepe her at home So wee naturally are prone and ready to wander and stray from the Lord and his wayes Answ 3 Thirdly as sheepe are prone to stray abroad so they are easily reduced and brought backe by the shepherd Thus as wee are ready to goe astray from the Lord so we ought to be willingly and easily reduced and brought home againe unto him Answ 4 Fourthly sheepe conceive according to the rods they see and if they be spotted then they bring forth spotted Lambes So we naturally are prone to be like the places and persons among whom wee live like Ioseph who learned among the Egyptians to sweare by the life of Pharaoh And therefore because we are prone to be stained by those amongst whom we converse wee must be so much the more carefull of our selves and watchfull over our wayes Fifthly sheepe easily follow the Wether their Answ 5 Leader so wee should follow our Leaders and Guids as they follow Christ Sixthly sheepe heare the voice of the Shepherd Answ 6 Iohn 10. So wee should be ready to heare Christ speaking unto us in his word and follow him in obeying those things which in his word he teacheth unto us Seventhly sheepe are simple and not crafty Answ 7 so wee should be without guile Iohn 1.41 Eighthly sheepe are innocent that is they Answ 8 harme none and if they be harmed and injured they beare it patiently not repaying evill with evill or revenging themselves So we should be without gall and bitternesse injuring none nor avenging our selves upon those which injure us but patiently bearing and brooking all injuries and wrongs Ninthly the Lambes which were offered up in Answ 9 sacrifice must be immaculate and without spot otherwise the sacrifice was not accepted So if wee desire to be acceptable unto the Lord wee must labour to be pure and holy from all pollutions both of the flesh and spirit 2 Cor. 7.1 To what sheepe was Christ sent Quest 4 To lost sheepe Ovibus perditis Here observe Answ that there is a double perdition or losse First Eternall And thus Iudas is called The sonne of perdition because hee perished everlastingly Secondly Temporall and thus Christ gathers those which were lost Wee see here then that Christ was sent to lost sheepe that is to such as confesse themselves to be miserable sicke and wanderers from the wayes of God Whence wee learne That wee ought to acknowledge our selves to Observ 2 be lost sheepe untill wee are received and reduced by Christ For First the Physician was sent to none but to the sicke Christ was sent only To lost sheepe Secondly there is no need of a Physician except a man want health Thirdly there is no seeking unto the Physician nor hope in him except men be sensible of their sicknesses and sores And therefore I. Mad men And Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ II. Dead members Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ To what lost sheepe was Christ sent Quest 5 To the lost sheepe of the house of Israel Answ Whence we learne That the Church of God is a House God separates Observ 3 the faithfull in Christ unto Christ and as a loafe of bread consists of many graines and a house of stones wood glasse and the like so wee being many are but one bread and one body and subject to one Head and Lord and Master Iesus Christ What is here required of us First wee must hunger and thirst desire and Quest 6 endeavour to be admitted into this house wee Answ 1 must not hold it sufficient that wee are in the externall and visible Church but wee must labour principally that wee may be of the internall and invisible Psalme 27.4 and 84.4 Answ 2 Secondly being admitted into the house wee must labour then to beare our selves as becomes the domesticks and houshold servants of the Lord that is I. We must be subject and obedient unto the Lord in all things serving him both in soules bodies and spirits 1 Cor. 6.19.20 II. In a great house there are divers offices and officers but yet but one Law so in the Church of Christ there are divers degrees and men of all callings but yet but one truth which all must hold and one Law which all must be regulated by III. Fellow-Servants aâ—e separated from others but united amongst themselves So the children of God are separated from the world but united together amongst themselves in and with their Head Christ Ephes 4.4 and 5.25 29. c. Titus 2.14 IV. Fellow servants must mutually helpe one another so we must beare one anothers burdens and performe all offices of love unto each other Answ 3 Thirdly we must labour to approve ourselves to be vessels of honour not of dishonour for in a great house are both 2 Tim. 2.19 That is wee must labour to be pure and undefiled and bring forth much pure and holy fruit Answ 4 Fourthly we must then expect provision for as a Master takes care to provide for all his servants so doth the Lord for all his Sect. 3 § 3. It is not good to take the childrens bread and give it to dogs In these words our Saviour teacheth this point of doctrine unto us Observ That holy things are not rashly to be communicated unto any Matth. 7.6 and 2 Timoth. 2.2 and Matth. 10.11 Quest 1 Why may not holy things indifferently and indefinitely be administred unto any Answ 1 First from Matth. 7.6 Give not holy things to dogs nor cast your pearles before swine lest trampling them under their feet Mat. 7 6. they turne againe and rent you wee may gather these five reasons namely I. Because they are holy things II. Because they are Pearles III. Because they are your pearles that is the Iewels which are proper unto the faithfull IV. Because he that doth it will but lose his labour for dogs and swine will trample pearles under their feet And V. Because it is perillous and full of danger to him that doth it for they will turne upon you and rent you Answ 2 Secondly holy things must not bee given to those Ab indignis who are unworthy of them or wicked because I. They being impure and polluted contaminate and defile all things for a pure thing became impure under the Law by the very touch of a man polluted II. Because it cannot be expected or hoped but that the holiest things being given to those who are wicked will be abused by them and unworthily handled Thirdly holy things must not indifferently Answ 3 and indefinitely be given to all because I. Ab alijs Some hunger after them but
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
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
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
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
men when themselves were armed and set there on purpose to preserve the body from the theft of the Apostles Jf others tell them that the Apostles stole him away then why doe they so boldly relate it of their owne knowledge and not rather produce the authours of the report and make them prove it And thus by infinite absurdities it may be shewed that this speech of the souldiers was a wicked untruth and a wilfull lye Vers 18 VERS 18. And IESUS came and spake unto them saying All power is given unto me in heaven and in earth All power is given unto me in heaven and in earth Quest 1 Who gave this power unto CHRIST God the Father or the whole blessed Trinity for where this is ascribed to the Father Answ there Father is understood essentially and not personally Chap. 11.17 Yea who can give all manner of power to the humanity of CHRIST but the onely true God Quest 2 What manner of power is this which is given to CHRIST Answ 1 First in generall it is a plenary power All power is given to â—eâ— c. Secondly againe in generall it is not onely a Answ 2 terrene but also a Celestiall power All power is given unto me in heaven and in earth Thirdly more particularly a three-fold power Answ 3 is given unto CHRIST namely I. Of Dominion for he rules over all and al power and dominion is subordinate unto him Now this Dominion is two-fold to wit First Generall over all in generall he being the King of Kings Secondly Particular over all his children and theferore he will protect and defend them II. Of Disp n â—tion and thus he is the Lord and Master overall Matth. 11.27 Iohn 3 30. He is the Head of his Church and all the senses externall and internall lye in the head he is the fountaine of all grace from whom is derived unto us whatsoever is good III. Of Iudgement and that both of this world and also of the last day for he shall judge all men and all matters And thus unto him is given a power of Dominion whereby he rules over all a power of Dispensation whereby he distributes imparts bestowes and gives what he will unto whom he will and a power of Iudgement whereby he punisheth and rewardeth whom he pleaseth here and whereby he wil acquiâ—te and condemne whom he will at the last day And therefore most truly is it said by him All power is given to me both in heaven and in earth Some object this place for the Vbiquity of Christ Object 1 arguing in this manner Christ saith all power is given to me now this power was not given to his Deity for that is equall with God and therefore it must be given of necessity to his humanity If then Christs humanity haue all power it is omnipotent and so can bee every where There are two things which I will distinguish for the better understanding of this Objection herein viz. that Christs humanity is every where to which we give the two first answers and that it is Omnipotent to which we give the third First in generall we must distinguish here between Answ 1 that power which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia and that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that power which we call authority and which is grounded upon law and such is the power of Kings over subjects Parents over children Husbands over wives and Masters over servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a faculty or ability to doe any thing and consisteth in force power and strength and such is the power and puissance of most mighty Kings Now there is a great difference betweene these two neither is one a necessary consequent of the other as for example we have many Kings and Monarches who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are of power to subdue their neighbours and yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any legall power over them and on the contrary many have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legall authority who haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or poetency to represse rebellious subjects that is they have right but they want might Secondly the word here used is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me saith Christ is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies not an ability to doe all things but authority to rule all things so as when CHRIST saith All power is given to me he meaneth all that Authority rule and Dominion which was given to him after his Resurrection over all things both Celestiall and Terrestriall as to the King of Heaven and Earth so that by vertue of this power he might send his Disciples now to the Gentiles which before went onely to the lost sheepe of the house of Israell And he saith not all power is given to my humanity but to mee even a power of ruling judging condemning absolving and in briefe of doing all things which may worke for the glory of his Father and the good of his Church But this power doth not prove his Humanity either to be of an infinite nature for every where for although his Divinity be of an omnipotent and infinite nature and consequently every where yet his Humanity being created is of a finite nature yea a finite creature and therefore cannot really be every where To conclude as it is impossible for a finite creature to be really every where so this ubiquity cannot so be given to Christs infinite Humanity as in its owne essence properly and really it should be every where Answ 3 Thirdly wee say that this attribute of Omnipotencie is to be given to none but onely to God no not to the humanity of CHRIST which because it could not helpe it selfe in that great agony prayed to his Father to let the Cup passe away from him and being in the like case upon the Crosse he continued his prayer unto his Father Now would the humanity have prayed to God if it had beene Omnipotent Object 2 But Christ saith That all power is given to him in heaven and in earth which power is given to his humanity not to his Deity and therefore his humanity is Omnipotent for where all power is there is omnipotency Answ 1 First as we said before Christ speaketh of that power which we call Authority not of that which we call potencie for hee saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potentia but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed omnis potestas is given unto me speaking of that authority which was given to him after his Resurrection Answ 2 Secondly he saith not all power is given to my humanity but to mee that is to my person the which power was therefore said to be given to him because whilst he was in the forme of a servant he emptied himselfe of all glory and after his Resurrection it was againe restored unto him and hee
191 b. 192. 419 420. and pt 2. f. 364 a. 366. Musique Divers questions concerning musique and the lawfulnesse thereof Pt. 1. fol. 508 a b. N. NAmes Names are to be imposed prudently and with discretion and how many sort of Names there are and what is meant by this Name Pt. 1. fol. 18. 294 b. Name Necessary questions concerning the Naturall and carnall mans blindnesse ignorance impiety impotency pollution sicknesse deafenesse deadnesse carelesnesse miserable estate and captivity barrennesse in good workes properties and the names given unto him Pt. 1. fol. 346 b. 347 a. 398 b. 399 407. 411 b. 412 a. 418 426 b. 427 a. 429 b. 470 471 472 473 498 b. 499 a b. and pt 2. folio 26 b. 33. 63 b c. 68 b. 69. 119 a. 120 b. 202 265. Questions concerning the markes and signes of Naturall and carnall men pt 1. fol. 407 b. Questions concerning the power of Naturall and carnall men what they may doe in Morall or Religious workes pt 1. folio 235 260. Nazareth Nazarite Questions conning Nazareth and how Christ was a Nazarite and how we should be and how many sort of Nazarites there are pt 1. fol. 52 53. Necessity There is a threefold necessity pt 1. folio 100 a. Neiâ—â—bour How we must regulate our actions in regard of our neighbours pt 1. fol. 403 b. Whether all neighbours must be loved alike pt 2. folio 243 a. Nets Why the Apostles mended their Nets pt 1. folio 123 a. New Newnesse Renovation After we have purposed to lead new lives our temptations and tryals will be multiplied and encreased and whence this comes and why God permits it pt 1. folio 84 b. 85. How we must put on Christ by newnesse of life and how many things are to be renewed in us pt 1. folio 85. and pt 2. folio 73 a. Night The Night anciently divided into foure parts pt 2. fol. 155 a. Ninivites What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was between the Ninivites and the Iewes pt 2. folio 132 b c. O. OAthes See Forswearing Obedience Divers questions concerning new true and sincere obedience both to the first and second Table pt 1. fol. 39 b. 59 b. 60. 80 b. 85 a. 135 a. 162 b. 163 a 309 b. 310 a. and pt 2. f. 276. 287 a. Examples of admirable and singular obedience and what promises are made to those who are obedient pt 1. fol. 39 a b. 41 a b. 127. Questions concerning hypocriticall obedience pt 1. fol. 163 b. 164 a. Obduration See Hardnesse of heart Offences Scandals Divers profitable questions concerning Offences and Scandals both given and taken pt 2. folio 207 208 209 210 211. Ointment Oyle Three sorts of Ointments and a double use of Oyle amongst the Jewes pt 1. fol. 523 b c. and pt 2. folio 338 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many significations it hath pt 2. fol. 37 b. Opinion Why we must not adhere too much to our owne opinions pt 1. folio 407 b. Opposition Opposes Divers questions concerning the Oppâ—â—â—ers and Opposing of Christ â—â—â—gion and the righteous pt 1. fol. 49. b c. 113 a. and pt 2. fol. 7 a. Oyle See Oyntment P. PAinting What we may thinke of painting of the face and of those who use it Pt. 1. fol. 142 b. Palsie Questions concerning the nature of the palsie pt 1. fol. 448 b. 449 450. Papists 〈◊〉 seeke 〈◊〉 owne honour 〈◊〉 then 〈◊〉 honour of Christ 〈◊〉 touch 〈◊〉 contrary to the word of God 〈◊〉 folio 80 a. and pt â— folio 〈…〉 The fruit of Popish doctrine pt 1. folio 422 b c. Parables Why and how Christ spake in Parables pt 2. f. 135 a. 145 a. Parents See Fathers Paschall Lambe Passeover Divers questions concerning the Jewish Passeover pt 2. folio 279 b. 336 a. 338. Paths Wayes Wherein paths and wayes differ pt 1. fol. 64. Questions concerning the meaning of this word Way and the two W yes wherein men walke and what way leades unto heaven pt 1. fol. 407 b. 408 a. 412 413 b. 414 a. 420 b c. and pt 2. folio 5 a. Patience We must be alwayes patient under Gods hand pt 1. folio 303 a. and in injuries and why and how many sorts of patience there are pt 1. folio 485. Peace Peace-makers Divers questions concerning Peace-makers and Peace-making pt 1. folio 165 b. 167 168. Questions concerning Civill peace with men and how manifold Peace is pt 1. folio 165 a. 206 b. and pt 2. folio 20 b. 21 a. 51 a. Questions concerning Spirituall peace with God Pt. 1. f. 166 a b 460. Pearles Wherein the word of God is like unto a pearle pt 1. fâ—l 397 a. Penance See Conversion Peny What the Romane and Iewish peny was pt 2. fol. 282 b. Perfection Divers necessary questions concerning perfection pt 1. fol. 161 26â— b. 263 â—64 330 331. 470 a. Perill See Danger Perjury See Forswearing Persecution Questions concerning persecution and the remedies against it pt 2. fol. 27 b c. to 32 b. and 310 a. Perseverance See Constancy Person What is meant by this word Person pt 2. fol. 257 a. 282 b. Peter Divers questions concerning Peters Names and the signification of them and when he was first called Peter and what faults were in him and whether he were at Rome and whether he was the Prince and Primate of the Apostles pt 2. folio 2 b. 3 4. 181 b. 182. 186. 188. 193 b. 204 b. 306 b. Pharisees Scribes Sadduces Questions concerning the Pharisees Scribes and Sadduces in generall pt 1. fol. 70 71. and 172. 188 189. 267 b. 490 b. and pt 2. folio 128 b. Particular questions both concerning the Pharisees pt 2. fol. 178 c. 243. 291. 293. and Sadduces pt â— f. 125 b. 284 b. Phylactâ—ries What these Phylacteries were Pt. 2. folio 294 a. Physitian Physicke Three things required in a good Physitian pt 1. fol. 488. and 499 a. The use of Physicke and Physitians is lawfull pt 1. folio 498 a. Piety See Holinesse Pilate Divers questions concerning Pilate pt 2. folio 371 b. Please With whom God is well pleased Pt. 1. fol. 84 b. Poligamy See Bygamy Poore men Poverty Questions concerning pious poore persons pt 1. folio 11 a. 123 a. 138. 140 b. 144. b. 148. 468. 494 b. Questions concerning poverty in spirit pt 1. f. 137 a. 139. 140 a. Questions concerning poverty in estate pt 1. fol. 139 140. Questions concerning the Vow of poverty Pt. 1. folio 139. and pt 2. fol. 244 b c. Questions concerning Christs poverty pt 1. fol. 139 b. 468 b. Pope Controverted questions concerning the Pope viz. whether he have Regall and Sacerdotall power pt 1. f. 25 b. pt 2. f. 188. 263 a. Whether he be the Prince and primate of all the Clergy pt 2. f. 3 4. 181 b. 182 c. 186 a. 188 b. 193 b. Whether he have power either over the whole world or over all Churches pt 2. f. 185 b. 282 b. 387 b. Whether he be the
head of the Church pt 2. f. 181 182 183 184. 186 b. Whether he may erre pt 2. f. 184 185. 199 b. Whether the chiefe authority of expounding Scripture beloÌ„g unto him pt 2. fol. 189 b. 292 293. Whether he can dispense with oathes and sell pardons be above Councels pt 2. f. 192 b. 216 b c. The Popes pride shewes him to bee Antichrist pt 2. fol. 15 b. 263 a. Possession See Dispossesse Possible See Impossible Poverty See Poore Power See Ability Practise Why knowledge and practise must be joyned together pt 1. folio 176. 438 a. Praise The praise of men is not to be sought and why pt 1. fol. 341. Prayer Questions concerning publike and private prayers pt 1. fol. 125. 272 b. 273 b. 274 275 a. Questions concerning the definition nature necessity efficacy utility impediments quantity time place and posture in prayer and to whom wee must pray Pt. 1. fol. 272 a. 276 b. 277 278. 292 b c. 316 b. 317 318 b. 321 a. 401 b. 433. 443 b. 446 a. 450 451. 460. 474 a. 517 a. 525 b. 526 527. and pt 2. f. 171. 266 b c. 268 a. 271 b. 272 a. 273 a. 296. How must we pray perseverantly fervently humbly submissively and with meditation pt 1. f. 401. 443. 44 b. 445 a. 514 a. and pt 2. folio 266 b. 268 b. Men may be knowne what they are by their prayers pt 1. fol. 226 a. Prayers not understood are not pleasing unto God pt 2. fol. 271 a. What things are contrary to true prayer pt 1. fol. 272 a. 273 a. 276. Whether prayer be meritorious pt 1. folio 275 b. 277 a. Whom God hath promised to heare when they pray pt 1. f. 293 a. 433 a. QuestioÌ„s concerning the Lords prayer pt 1. f. 280 289 290. 318 b. 319. Divers questions concerning praying for temporall things pt 1. f. 306 b. 307 308 309. and pt 2. f. 359 a. Why Christ heard Sathans prayer granted his request pt 1. fol. 484. Preaching See Ministers Preaching Teaching To Teach Questions concerning those who are called to preach pt 1. folio 4. Questions concerning the excellency dignity necessity utility definition end power universality effects and perpetuity of Preaching pt 1. f. 63 a. 66 b. 70. 118 b. 119 b. 124 b. 126 b. 127 b c. and f. 524 b. and pt 2. f. 9 b. 10 a. 11 a. 51. b. 59 b. 62 a. 84 b. 170 b. 273 b. 352 c. Questions concerning those who enjoy the preaching of the word pt 2. fol. 8 b. 88 a. How preaching and teaching differ pt 1. fol. 1â—4 and pt 2. folio 11 a. Why the word was not preached unto the Gentiles pt 2. folio 5 a. Who hinder the preaching of the word pt 2. folio 10 b. 11 a. How Christ teacheth us p. 2. f. 32 b. 138 Why the preaching of the word must not be promoted by worldly pompe pt 1. folio 172 b. Why the word is preached to wicked men yea all men pt 1. f. 396. b. 523. Precepts See Commandements Predestination The decree of Predestination depends upon the will of God part 2. folio 95. Preferre See Esteeme Preparation We must prepare to meet Christ and how pt 1. folio 63 b c. and Pt. 2. folio 325 b. Preparation is necessary unto every good duty pt 1. folio 57. And where in this preparation consists pt 1. fol. 63 b c. 64 b. and pt 2. folio 73 a. And by whom it is wrought pt 1. folio 64 a. Presence Absence Divers questions concerning the utility and excellency of the presence of God and Christ Pt. 1. fol. 327 a. 486 b. and 491 a. and 502 b c. and pt 2. folio 33 a. and 222 b. 223 a. Questions concerning the causes and evill consequents of Christs Absence pt 1. fol. 502 b c. Presumption The causes of presumption against God pt 1. fol. 46. The Devill tempts us unto Presumption Pt. 1. fol. 103 b. Pride What and how manifold Religious pride is pt 1. fol. 141 b. Pride was the first sinne part 1. fol. 140 b. Priest The office and nature of the High-priest pt 1. fol. 30. Principles See Maximes Procession Popish Procession on Palm-Sunday not warranted by Scripture Pt. 2. folio 207 b. Procraftination See Delay Profession Professors Divers necessary and profitable questions concerning the necessity manner impediments helpes effects and reward of a sincere profession of Religion pt 1. folio 125 b. 520 b. and pt 2. fol. 28 b. 34 a. 38 39 40. 44 45 46. 179 a. Questions concerning outward Professors and outward profession onely pt 1. folio 432 b. and pt 2. fol. 41 42 43. 46 a. 69 a. Questions concerning those who dare not in dangerous times publikely professe Religion pt 2. folio 38. 40 b. 41 a. What things are common to the hypocriticall and sincere professor pt 2. folio 135 b. Promises Questions concerning mans promises to man pt 1. folio 37 38 39. And mans promises to God pt 1. fol. 59. And Gods promises to man pt 1. folio 46 b c. 110 a b c. 127. Prophane men Prophanenesse Wicked men Wickednesse Questions concerning the nature iniquity end punishment and duty of prophane and wicked persons pt 1. fol. 33 a. 46 a. 398. 429 b. 430 a. and pt 2. fol. 349 b. How wicked men have right to temporall blessings pt 1. folio 258 a. Prophets Prophecying Divers questions concerning Prophesies or prophecying pt 1. fol. 42 b. 43. and part 2. fol. 63. 75. Questions concerning Prophets pt 1. fol. 183 a. and 423 b. 424 a. and Pt. 2. fol. 56 a. 62 a. 70 b. 75 b. 290 a. Questions concerning false and evill Prophets pt 1. folio 422. 427 b. 435 a. and pt 2. fol. 310. Propositions See Conclusions Prosperity In outward things prosperity is very dangerous pt 1. folio 142 b. Protection The Lord will protect his Children pt 1. folio 35 a. Wherein we may read the protection of God Pt. 1. folio 344 a. Protestants Protestants may be taken two manner of wayes pt 1. folio 69. Providence Divers questions concerning the Providence of God viz. what it is and who erre about it and what we are to beleeve concerning it and wherein we may read the providence of God and who tempt his providence and what the nature of his generall and particular providence is pt 1. folio 257. 302 a. 303 344 a. 347 b. 357 358 359. 466 a. 486 a. and pt 2. folio 35 b. 36 37 a. Objections against the providence of God answered pt 1. folio 406 b. and pt 2. folio 261 a. Those things which proceed from second causes are ordained by the providence of God unto higher ends pt 1. folio 115 b. 484 b c. Christ by his providence orders the temptations of his children pt 1. folio 112 b. Provision God will provide for his Children pt 1. folio 51 a. and pt 2. folio 14. b. 37 a. What is meant by this word provide Matth. 10.9 Provide