Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
in Christ the head of the Church when he was upon earth is now in the Pope his Vicar generall upon earth but Christ had both Regall and Sacerdotall power i. e. was both a Priest and a temporall King when hee was upon the earth Therefore the Pope is such both a Priest and a Prince having power Temporall and Spirituall over people and Princes The whole argument I meddle not withall referring the Reader to the learned Frenchman a Camierus Tom. 2. lib. 15. cap. 4. Sect. 1.2 3. de Temp. Papa potes I will onely prosecute one particular of the Minor proposition Wee deny that Christ was a temporall King upon earth and therefore although the Pope were his Vicar which is not yet proved by them by any unanswerable or unanswered arguments yet hath he not Regall power given unto him That Christ was a temporall King some of them b Carerius prove from this verse the Orientall Kings or wise men of the East aske where is he that is borne King of the Jewes therefore they confesse he was a King and they honour him as a King by presenting gifts unto him To this I answer first it cannot bee denied Answ 1 but that Christ was called by the Wise Men a King Secondly but whether they call him a temporall Answ 2 King or not that is the question and Carerius proves it not but others witnesse c Chrysost hom 6. in Matth. that they came unto Christ as unto God and then certainely they do not enquire for him as a temporall King Againe it is most probable and agreeable Answ 3 unto reason that they call Christ an heavenly King not an earthly as may appeare thus If these wise men had acknowledged no other thing in Christ but onely that hee was the temporall King of the Jewes that is a King of a very small people then had they had no cause to have undertaken this long journey for the sight of him but rather cause not to have moved a foot out of the way for him the earthly King of the Jewes not belonging at all unto them Answ 4 Lastly I answer when they find Christ they worship him which argues that they acknowledge him not to bee an earthly but a heavenly King for although temporall Kings amongst them were wont to bee worshiped yet none before their coronatiō when they were actually Kings which could not as yet be his nativity being neither knowne unto nor taken notice of by the Jewes and therefore all interpreters in a manner agree that they worshiped him as a God I referre the studious Reader here to Opus imperf in Matth. hom 2. and Salmeron Tract 38. Tom. 3. and Anselm s and cyprian serm de stellâ Magi and August serm 29. de tempore Divers questions from this verse may be made concerning this STARRE I will onely propound those which I conceive to bee of most weight and of greatest necessity to be knowne Quest 1 First how was Christ manifested to the wise men Answ Answer by a starre they confesse at Jerusalem we have seene his starre and they conclude that a new starre doth portend a new King Quest 2 Secondly why was not Christ manifested unto the Wise Men who were Gentiles by a speaking Angell rather then by a dumbe and silent starre seeing that he was so revealed unto the Israelites an Angell from heaven totidem verbis even in plaine termes telling them of his nativity d Luke 2.10.11 Answ 1 First some say this was done for the fulfilling of Balaams Prophesie e Numb 24.17 That a starre should rise from Iacob but this is false for the Prophet speakes there of Christ himselfe under the type of David who should tame the Moabites and all his enemies Answ 2 Secondly this was not done without a mysterie which was this the Messias was to bee notified and made knowne unto the Gentiles not immediately from heaven but mediately by the Jewes For out of Zion went the law and the word of the Lord from Ierusalem f Esa 2.3 Yea to the Jewes onely were committed the divine oracles of God g Rom. 3.9 and from them flowed salvation unto the Gentiles h Ioh. 4.22 Thirdly the Iewes were more worthy then Answ 3 the Gentiles at least in the Lords esteeme and therefore God did send messages unto them by Angels the Gentiles were dogs and were but to gather up the crums that fell from them and therefore God admonisheth them by a starre i Haymo s Answ 4 Fourthly the Iewes were directed by reason in their actions and therefore God sendes reasonable Angels unto them but the Gentiles know not how to use reason aright and therefore God gives unto them a signe k Greg. s Matth. 2. ◠349. Answ 5 Fiftly Christ was revealed unto these Wise men by a starre for a two-fold admonition viz. I. That they might be admonished of the person of Christ that this Iesus who was borne at Bethlehem was that King to whom as the latine Church sings both sunne and moone and starres and aire doe chante by turnes or unto whom every thing that hath breath should sing praise l Psal 150. vers last II. This was done that they might bee admonished of the benefits they should receive by Christ viz. that by a true and lively faith in this King a new starre of the true acknowledgement of God should arise in the hearts of the faithfull which should diffuse his light and send forth his bright beames into the obscure world for where the understanding is enlightned and the affections by a true zeale throughly enflamed there is light and brightnesse in the life and conversation Sixtly and lastly I answer the Wise Men Answ 6 were skilfull in Astrologie and Astronomy and therefore God revealed Christ unto them by a starre m Chryos Calvin supra where we may observe two things first God makes Christ knowne to the Israelites to the Priests to the Persians and to Herod Secondly hee makes Christ knowne unto these by things best knowne unto every one of them and most credited Christ was manifested to the Israelites by an Angel Luke 2.10 to the Persians by a starre to the Priests and Herod by the Priests and Magi of the Persians in this Chapter Thirdly it may bee demanded what manner Quest 3 of starre it was by which Christ was revealed unto the Wise Men Many grossely and ridiculously answer this Answ 1 question which answer I will but barely recite I. Some say it was an Astrologicall constellation by a certaine influence shewing Christ because these Wise Men say we have seene his star II. Others say this was the Holy Ghost who in the shape of a Dove was seene of the Jewes when hee descended upon Christ a Ioh. ◠32 III. Others say it was that Angell which appeared unto the Sheepherds b Luke 2 9.10 of which opinion was Chrysostom But the Angels never appeared
worse then Manasses Sauls called afterwards Paul and the theefe upon the crosse and yet these repenting found remission Whose sinnes are greater then Davids Lots Noahs Peters And yet upon their repentance these were received into favour Wherefore repent and all our sinnes shall bee blotted out Esay 1.18 How must we be truely disposed unto this repentance Quest 4 First delay it not but while it is said to day Answ 1 turne from sinne Secondly labour to change thy affections Answ 2 both thy love unto sinne and thy tediousnesse and carelesnesse in that which is good Thirdly learne to change thy life and conversation Answ 3 for the time to come that is strive to bee a new creature Gal. 6.15 Cor. 5.17 Fourthly labour for faith in Christ because Answ 4 his death is the onely price of our redemption Fifthly use the meanes unto humiliation Answ 5 that is the word and examination of our selves thereby together with the fruits effects and reward of iniquitie not forgetting whom wee have offended by our sinnes our gracious God and most mercifull Mediator And thus wee have seene how the Lord pardons our sinnes freely Secondly God forgives our Debts Totaliter wholy Or the Lord remitts unto the faithfull both the whole sinne fault and guilt and the whole punishment Quest 5 How doth this appeare Answ 1 First from these phrases used by the Lord in Scripture viz. I. Obliviscendi Of forgetting I will pardon them and I will remember them no more Reade Esay 43.25 Ierem. 31.34 Ezech. 18.22 and Heb. 10.17 II. Of washing and clensing I will make you as white as wooll Esay 1.18 III. Of peace Thy faith hath saved thee goe in peace Luke 7.50 And Christ hath made peace betweene us and God through his blood Col. 1.20 Now if God have forgot our sinnes and washed away our sinnes and is in Christ at peace with us then certainely both the sinne and punishment is pardoned Answ 2 Secondly because those who are once purged have no more cōscience of those sins from which they were purged Heb. 10.2 And therefore both the sinne and punishment are taken away together Thirdly either all punishments are remitted Answ 3 with the sinne or none let the Papists shew us where there is a distinction of punishments in Scripture whereof some are pardoned in this life and some reserved to bee satisfied for after this life or in this life for to my understanding this no where appeares Fourthly because our sinnes are not twice Answ 4 punished once our sinnes were laid upon Christ who suffered for us Esay 53.56 and therefore with the guilt the punishment is taken from us Is a man bound then to make no satisfaction Quest 6 unto God There is a double satisfaction first by action Answ Secondly by passion First there is a satisfaction which consists in action or doing This is twofold to wit either To our neighbour this is necessary for the sinne is not pardoned nisi restituatur ablatum except the injured person be recompensed To God which is either of Thankfulnesse What recompence shall I make the Lord for all his mercies this is lawfull and our duty Psal 116.12 Atonement this is unwarrantable because Christ by his death hath done this Secondly there is a satisfaction which consists in Passions or suffering and thus wee cannot satisfie the justice of God for our sinnes Obiect 8 God first pardons David and then punisheth him 2 Sam. 12. and therefore the justice of God must be satisfied by temporall punishment Answ David was punished for mans sake not for Gods who never respects what is by past after it is once pardoned God correcteth David not for the satisfying of his justice for that was fully satisfied by the sufferings of Christ but that the enemies of God might not blaspheme and that others by his afflictions might learne to feare to offend the Lord. Hence then Purgatorie is but a meere trifle because after wee are washed from our sinnes by the blood of Christ wee have no neede of a second purging 1 John 1.7 Quest 7 What may we thinke of the afflictions crosses and calamities of the righteous Ans 1 First that they are not inflicted upon them in anger If Solomon sinne God will visit his sinnes with a rod and his iniquitie with a stripe Psal 89.32 but yet this correction shall bee in love Psal 89.33 and 2 Sam. 7.15 For God loves his alwaies Iohn 13.1 Ans 2 Secondly we may thinke that God in his corrections never respects the time by past but alwaies the time to come that is either I. His own glory as he did in Iobs tribulation and Pauls temptation 2 Cor. 12.9 Or II. The Churches satisfaction as he did in punishing of David 2. Sam. 12.14 Or III. The benefit and good of the person afflicted Here then observe Affliction is profitable in these three regards viz. First it saves and preserves from condemnation yee are corrected that ye may not be damned 1 Cor. 11.32 The spirit of bondage leades us unto repentance p 2 Cor. 7.9 10. Secondly it encreaseth the hatred of the by-past sinnes David sees not his sinne untill affliction be threatned 2 Sam. 12. and then hee cries out with loud clamours Psal 51. Thirdly it preserveth from future sinnes hence Davids tribulation made him more warie for for the future time Psal 119.67 and Pauls temptation kept him from pride q 2 Cor. 12 8.9 Fourthly it teacheth us the waies of the Lord. Now in affliction have I learned thy law r Psalme 119.71 Fifthly it breedes in us a wearines of the world and a tediousnesse of this life Phil. 1.23 VERS 13. And leade us not into Temptation Vers 13 but deliverer us from evill for thine is the Kingdome and the power and the glory for ever Amen This is the last petition which some cut and divide into two distinguishing it diversely First into Spirituall temptation and Temporall evill Canisius Secondly into future evils not to bee induced and present evils to be removed Thirdly into the effect Temptation and the cause that evill one and this is most probable Fourthly here is the Evill or danger and that is Temptation and the remedie which is a freedome from evill Sect. 1 § 1. And leade us not into temptation Quest 1 What doe wee in generall pray for or desire in these words Answ 1 First wee desire that seeing Sathan cannot tempt when whom or as farre as he would but onely when whom and as farre as God permits and grants that therefore our heavenly father would not give us into the hands or power or policie of the Devill that Tempter but that himself would be pleased to dispense and moderate our temptations and not to suffer us to bee tempted above our strength ſ 1 Cor. 10.13 Secondly we desire that when Sathan sifts Answ 2 and tempts us God would not forsake us or leave us to our selves or deprive us of his grace and helpe but that
end of Miracles is to shew spirituall cures by temporall Christ heales the sicke to show that he is the only Physitian of the soule reade Matth. 11.5.6 c. and compare it with Isa 35.5 and 61.1 c. And therefore when we reade this or any other Miracles of this kinde wrought by Christ and recorded in the Gospell wee should make this use of it namely 1. Acknowledge God in Christ Iohn 17.3 and 10.38 And 2. Acknowledge the trueth of the Gospell And 3. That all the infirmities and maladies of our soules are cured only by Christ What manner of disease or sicknes was the leprosie Quest 4 First it was a most loathsome sicknesse Answer as appeares thus 1. Those who were Leprous were to be separaâ—ed from the society of men Levit. 13.46 Num. 5.2 2. The Leper must have his cloathes burnt Levit. 13.52 3. If any of the Priests become Lepers they must bee separated and not suffered to offer sacrifice untill they were healed Leviticus 22.4 Answer 2 Secondly the Leprosie was a contagious and infectious disease and hence it was that they must bee separated and their garments burnt and the house and walls and stones removed Levitic 14. Answer 3 Thirdly the Leprosie was an hereditarie disease as wee see in Gehezi 2 King 5.27 Answer 4 Fourthly it was a disease scarce curable a disease onely healed by God 2 King 5.7 because it was sent by him as a punishment as wee see in Ioah 2. Samuel 3.29 and Miriam Numb 12.10 and Gehezi 2. King 5.27 Answer 5 Fiftly hence such strict charge was given by God that the Leper should diligently observe and doe whatsoever was injoyned him by the Priest or Levite for curing of his Leprosie Deuter. 24.8 Quest 5 What may we observe in the Leprosie for our instruction Answer 1 First that although it was a corporall disease yet it was cured by CHRIST to teach us That Christ cures the body as well as the soule as we see in Peters wives Mother and â—n Paul 2 Cor. 1.8 Quest 6 Why doth Christ heale corporall infirmities and diseases Answer 1 First that hee might show himselfe to bee mercifull in all things both towards body and soule Answer 2 Secondly that hee might show himselfe to bee a Cornucopia unto us from whom wee might have whatsoever is good either externall or internall Rom. 8.32 Answer 3 Thirdly that hee might show himselfe to bee Lord both of body and soule Answer 2 Secondly the Leprosie was a disease scarce cureable and yet Christ cures it to teach us That unto him nothing is impossible Christ came in the power of the Father Iohn 10.38 And therefore he can heale all our diseases Psalme 103.3 Wherefore none should bee terrified with the greatnesse of danger whether Temporall for God can deliver David from the Beare and Daniel from the lion and the three Children from the fire or Spirituall for whether our sinnes bee many or great or of long continuance yet the Lord can take them away and pardon them Isa 1.16 Ezech. 18. Answer 3 Thirdly wee may observe how the Leprosie is a Type and Figure of sinne and that in many respects viz. 1. Of all other diseases Leprosie is conceived to be the greatest The falling sicknesse the Palsie the Convulsion the Plague are great evils but either they are not perpetuall or not diâ—turnall or at least a man is not separated for these but the Leprosie is a cleaving evill and so abominable that hee who is taken therewith is excluded from the society of men Thus of all evils sinne is to bee esteemed the worst and greatest Poverty imprisonment sicknesse and death are evils but yet such evils that either a man may bee delivered from them or else they may become unto him the end of evils but sinne is an evill which endures with us and at length brings us without repentance to eternall misery And therfore wee should not sleight sinne as the most doe thinking it no great matter but conceive it to bee some great and infinite thing yea the very Epitomy of all evills and consequently a thing which can never be hated abhorred or detested enough 2. The Leprosie is an hereditary evill a disease which the child hath from the Father and which is againe by the childe derived to posterity So wee First receive sinne from our parents And Secondly contaminate our posterity by sinne And therefore both for our owne and our issues sake wee should take heed of sin 3. The Leprosie is a most loathsome disease odious both to God and men for the Leper must bee separated from Gods sanctuary and mans society So sinne is unto God so abominable that hee cannot endure either to see sinne or to heare a sinner Iniquitie makes man more odious and deformed in the sight of God then any monster or dead Carkasse Ierem. 5.25 4. The sent and smell of a Leprous man is of all other diseases most grievous and irkesome unto the nostrils of any because all the humours in such are vitiated and corrupted thus although by reason of our corrupt nature sinne stinke not thus in our nostrils yet certainely of all noisome smels unto the Lord it is the worst Hence the Lord complaines of the wicked Psalm 5.9 That their threat is as an open sepulcher that is as from a sepulcher wherein lies a dead rotten carkasse issueth forth a most vile stench and unsavoury and unwholesome smell when the grave is open So from a man whose soule is dead by reason of sinne proceedeth nothing but loathsome sents 5. The Leprosie hath his roote within but yet doth putrifiâ— and corrupt the body outwardly making the skinne loathsome both to the eye and nose So sinne is rooted in the heart but buds forth and showes it selfe in the life and conversation Rom. 7.18 6. The Leprosie growes creeps upon men and acquires strength by little and little So sinne by little and little encreaseth both in strength and number that is one sinne taking roote in us at length wee become to bee hardned therein and being once thorowly captivated by one sinne wee become shortly after slaves unto others And therefore Principiâ—â— obsta strangle sinne in the birth and stop the course thereof at first 7. The Leprosie was contagious and infections Levit. 13.45 and therefore when the Leper went abroade hee had his mouth covered with a cloath and when hee saw any he cried J am uncleane I am uncleane that so all men might learne to avoide him Thus sinne is infectious Regis ad exemplum the sinne of the Father easily corrupts the children the sinne of the Master his servants the sinnes of superiours which appeares unto men is a great snare unto inferiours and therefore every man should labour so to suppresse his sinnes that they may not bee perceived by others and so infect others and Magistrates should bee carefull to punish those who like Sodome hide not their sinnes but discover them to the world And for
saith or his face as saith Saint Luke for this was not onely a civill reverence but a true religious adoration because he did not honour him onely as a Prophet but adore him as a God as appeares plainely by his prayer unto him Answer 3 Thirdly by his prayer the Leper doth expresse his faith Oh Lord saith he if thou wilt thou cast make me cleane in which words are laid downe a cleare confession of his faith trust and confidence in Christ For 1. He cals him Lord and that not onely as a title of honour but as belonging unto him as God 2. He ascribes divine Omnipotency unto him that he can doe what he will yea he can if he will expell and drive away his Leprosie where we see that he is certainely assured of Christs divine power neither doth he doubt of his will and yet he will not presume but refers himselfe wholy to the will of Christ as if he would say Oh Lord if thou wilt thou canst if thou wilt not I prescribe nothing but leave it to thy free-will to dispose of Quest 2 Why did he not say Oh Lord thou canst and thou wilt make me cleane First because he had no expresse promise that he should be heard or healed of this particular Answer 1 griefe faith not assuring us of freedome from any particular temporall evill Secondly because he knew that God will have Answer 2 us beare the crosse that he layeth upon us therefore he will not prescribe any thing unto Christ Thirdly hee will not peremptorily say thou Answer 3 canst and thou wilt or positively desire that Christ would reduce his power into act and heale him because hee was not ignorant that wee are oftentimes ignorant what may be truly good and profitable for us Faith dare goe no further neither presume any more of God then is expressed revealed and promissed in the word now from the word the Leper is 1. Certainely assured of Gods omnipotency power that unto him nothing is impossible yea 2. Of the good-will and mercy of God towards his children in spirituall graces yea 3. He doubts not of Christs love and mercy towards him in temporall corporall things but yet he will not presume so farre as to prescribe any thing but submits himselfe thus wholy unto his will That he can doe whâ—t he will and he knowes he will doe what may be for his owne glory and his poore servants good What is the nature of true faith First not onely to assent unto or to beleeve the Quest 3 promises of the Gospell in generall but also particularly Answer 1 to apply them unto our selves Sâ—condly the nature of true faith may be lively seene in this Leper who Answer 2 1. Doth acknowledge Christ omnipotent and mercifull And 2. Doth deny himselfe humble himselfe unto Christ and acknowledge his uncleannesse and unworthinesse that Christ should glorifie his power and mercy in him And 3. By a sure trust and confidence doth apply the promisses and power of God unto himselfe that as Christ can doe all things so he will also doe what may be for his glory and the good of his unworthy vassaile Verse 4. And Jesus saith unto him see thou tell no man but goe thy way Verse 4 shew thy selfe to the Priest and offer the gift that Moses commanded for a testimony unto them Clichthoveus a Papist objects this verse for humane satisfactions thus Objection if the Lawes which injoyne satisfaction be impious then why doth Christ command this Leper to observe them now when he is cleansed saying Goe shew thy selfe unto the Priest and offer the gift that Moses commanded for a testimony unto them where by shewing of himselfe is meant secret confession and by the oblation is mystically meant satisfaction First the argument being Allegoricall is of no Answer 1 â—orce for where doth the Scripture say or intimate that shewing and offering doe signifie confession and satisfaction Secondly if we should grant that this precept Answer 2 were Typicall yet we would not grant that by this offering were signified any satisfaction and that for these reasons viz. 1. Because no oblation in the Law of Moses was instituted for a punishment but for a Type 2. Because Christ himselfe when hee commanded the cleansed Leper to offer addes the cause For a testimony unto them Maldonate expounds the place thus See thou tell no man but shew thy selfe unto the Priest and offer the gift that Moses commanded that they to wit the Priests Scribes and Pharisees who most of all oppose me may be the first witnesses of my Miracles that so by their owne testimony their owne incredulity may be reproved And therefore we deny that Christ here imposed any punishment upon the Leprous man after he was healed or any thing in the stead of punishment or that in this precept there was any Type of punishment (h) Chamier Tom. 3. de satisfact l. 23. cap 12. §. 37.38.39 fol. 1009. Verse 5.6 Verse 5.6 And when Jesus was entred into Capernaum there came unto him a Centurion beseeching him and saying Lord my seâ—vant lyeth at home sicke of the palsie grievously tormented Section 1 § 1. And when he was entred into Capernaum Christ who knew all things knew that Capernaum was a most corrupt place and yet hee comes thither to abide there for a while Quest 1 Why doth Christ come into corrupt Capernaum Answer 1 First To shew that although they were wicked yet hee was prepared to call them unto repentance or to teach us That the calling of Christ is wanting to none Observ except they be wanting unto themselves Quest 2 How doth this appeare Answer 1 First from these places of Scripture 2 Chron. 36.16 Zach. 1.3 Prov. 1.24 c. Math. 23.37 Rev. 3.20 Answer 2 Secondly from the scope of Christ which is two-fold 1. The first scope of our blessed Mediatour is our conversion and this proceeds from the will of Christ 2. The second scope of Christ is the confusion of the wicked and this proceeds from necessity or their obduration because they will not be converted And therfore we must needs acknowledge with the Prophet that our destruction is from our selfe (i) Hos 13. Object But it may be objected by some that they seeke and pray and yet are not converted Answer 1 First it may be thou seekest and prayest fainedly and hypocritically Math. 15.9 Or Answer 2 Secondly impurely thou seekest and prayest but in the meane time continuest in sinne Or Answer 3 Thirdly sluggishly and negligently and not fervently Rom. 12.12 Jam. 5.12 For undoubtedly if we seeke Christ and pray unto him sincerely purely fervently and perseverantly he will in his good time convert and heale us Answer 2 Secondly Christ comes to corrupt Capernaum to hasten vengeance upon the rebellious or that all excuse may be taken away from them Quest 3 Are all those happy who enjoy the word of Christ First certainely it is a blessed thing in it selfe to
Psalme 73.18 and Iob 34.20 and Proverb 6.15 Esay 30.13 and 47.9 Ier. 51.8 and 1 Thess 5.3 Answ 3 Thirdly they say their time of torment was not yet come because they would not yet be punished Nondum maturum tempus ad poenam Calvin s They desire that they may be suffered yet a little longer to tempt the wicked and to try to hurt the righteous and not so quickly to be hurried unto judgement and eternall punishment Vers 30 VERS 30. And there was a good way off from them an herd of many Swine feeding Gordonus objects this verse to prove that the vulgar translation vulgarly called Hieromes is Authenticall and only to be adhered unto Object and not the Greeke Text In the Greeke it is said And a good way off from them there was a herd of Swine but in the Latine more truly saith Gordonus it is said Non longè and not farre off from them c. Nec dubito latinam lectionem incorruptiorem esse Neither doe I make question saith Maldonat but the Latine Text is most true becaus◠both Saint Marke and St. Luke saith Erant autem ibi And there were there that is in that place and Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Mountaine Luke 8.32 and Saint Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh unto the Mountaine Marke 5.11 which was certainely neer unto the Sea because the Swine run into it presently upon their possession as also because Christ permitted and consented that the devils should go into the Swine for this end that those who were present with him by the destruction of the hogs might know how many and how cruell the devils were which they could neither have knowne if the Swine had not beene there not have seene if they had not beene neer And therefore the Latine Bible which saith And not farre off from them there was a Herd of Swine feeding is to bee preferred before the Greeke Testament which here saith And a good way off from them c. First all Greek Copies saith Beza run thus Answ 1 and therfore one latine translation from a lame and uncertaine Translator is not to be preferred before them all Secondly there is no incongruity or absurdity Answ 2 or inconvenience in the Greeke text and reading and therfore no necessity of changing it If the Swine saith Maldonat had been farre off then those who were present with Christ could not have seene what was done let him here define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longè and see what space of ground it containes whether one mile or twenty for untill this be determined nothing can be concluded Are nothing longè a good way off but only those who are further then can be perceived by the eye I thinke the contrary and that that may be said to be longè which is within sight It is said Luke 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when he was yet afarre off his Father saw him So Mat 26. Peter also followed Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul a farre off but I hope the Papists will not say out of sight And therefore I hold the Greeke text to be most authenticall and sincere Thirdly the severall words used by these three Answ 3 Evangelists signifie one and the same thing namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Matthew useth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Luke useth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Marke hath for it is not likely that the hogs were mixed amongst the men that is that the Swine were feeding in the same place where Christ and the rest were but some space distant from them to wit not feeding in the very shore where Christ was or at least neer unto the Tombes but in the skirts of the mountaines Vers 31.32 VERS 31 32. So the devils be sought him saying If thou cast us out suffer us to goe into the Herd of Swine and he said unto them goe We have here the Devils petition and Christs concession omitting the former I will propound only two questions briefly of the latter Quest 1 Is Sathans prayer heard doth not the blind man say God bears not sinners Iohn 9.31 Answ 1 First the Lord may doe what he please and render no reason of his actions unto us Answ 2 Secondly Christ doth this to teach us that many things are given to many men not in love thus God in anger gave the Israelites Quailes in the wildernesse and the Benjamites victory Quest 2 How could it stand or sute with the mercy of Christ to grant this request of the devils or why doth he it seeing it tended to the destruction of so many creatures and to the losse and hindrance of so many men as had interest in the Swine Answ Christ did it for these reasons namely First because it was just and that both in regard of The Gergesenes and that in a double regard viz. I. For their trial whether they would patiently endure temporall losses for the gaining of Christ And II. For the justifying of their rejection who preferred their hogs before Christ Christ who destroyed nothing but his owne for the Father had given all things into his hands Psal 8.6 And therefore he may do what he wil with his owne Mat. 20.15 Secondly because it was honourable unto Christ or tended unto his honour and that in these three regards viz. First because hereby his power was shewed forth he being able to rule oversway and command such cruell and fierce devils and so suddenly destroy so many Swine Secondly to prove the truth of the Miracle for the departure of the devils shew that the men were truly possessed Thirdly because hereby the Miracle was more divulged and made known For if the devils being dispossessed had not thus entred into the Swine there had but a few known of it but now the Swine-herds run into the Citie the Citizens come forth unto Christ and the greatnesse of the losse makes it take the deeper impression in their minds Thirdly because it was profitable unto the Gergesenes for they hereby might learn the malice of Sathan who next unto man hates the creatures and by the destruction of these bruit beasts shews his malice unto mankind and knowing this they might learn to run unto Christ who had this commanding power over Sathan for helpe succour against him hereafter both in regard of their temporall and spirituall estates Fifthly because it was profitable unto the Demoniacks or men who were now dispossessed for they hereby might see what would have hapned unto them at the last if they had not been helped by Christ yea hereby learn to fear Sathans power to rejoyce and be thankfull for their deliverance from him and to serve Christ faithfully who had freed them all the dayes of their life Sixthly because it was profitable for us and all that shall heare or reade of it in the Allegoricall scope for two things in the Allegory may be observed to wit I. That the
how must they teach they must teach them publikely not secretly d Iohn 18.20 but on the house tops Matth. 10.27 Secondly Quid docendum what must they teach they must teach the doctrine of faith and the mysterie of the Gospel Rom. 6.25 For thus did the Apostles Acts. 2.29 c. 3.13 c. and 8.5.35 and 10.36 c. and 4.10 c. For herein is perfected and performed the promise of God that the world should be enlightened by the preaching of Christ Luke 2.32 Rom. 10.18 c. And hence salvation is called knowledge Iohn 17.3 Quest 3 Is nothing else required of Ministers but only to teach publikely Answ Certainly many other things are required of Ministers besides this to wit First some private duties namely I. To watch attend and be carefull over their flocks Acts 20.28 Hebr. 13.17 II. To admonish them lovingly alone 1 Thes 2.11 III. To reduce and bring home those who erre and go astray For although to admonish an offender and to labour to reclaime him be a Christian office generall and common to all Christians as appeares by these places Coloss 3.16 and 1 Thess 5.14 Heb. 3.13 and 10.24 yet the Ministers are principally and more particularly obliged and tied hereunto 1 Thess 5.12 Secondly some publike duties there are also required of Ministers beside publike preaching namely I. To pray for them Act. 6.4 And II. To administer the Sacraments unto them Matth. 28.20 And III. To reconcile and make up breaches betweene those of their flocke and to labour to compose jarres and to quench all sparkes of griefe And IV. To confute those errours and false opinions which their people hold V. To use the power of the Keyes whether unto binding or loosing as just occasion offereth it selfe But VI. Chiefly Ministers must exhort 2 Tim. 4.2 and publikely admonish 2 Pet. 1.12 c. and 3.1 And therefore often to Doctrine is added Exhortation Act. 2.38.40 and 3.19 But the Principallest of the two is the declaration of the mysterie of Christ and godlinesse 1 Tim. 3.16 Who are here to blame Quest 4 First those who neglect the preaching of the Answ 1 Word and publike assemblies what promise can they cleave unto who despise the preaching of the Word that being by the Divine Ordinance of God the meanes whereby wee must be taught and instructed in the knowledge of the truth Secondly they are faultie here who excite and stirre up the affections without knowledge for Answ 2 hence came zeale without knowledge therefore Saint Paul labours that the Colosians may be first rooted grounded and established in the faith Colos 1.9.10 and 3.16 I will not here dispute whether the Iudgement should first be enformed or the affections awakened For certainely as faith and Repentance doe mutually beget one another and are reciprocally begotten so doth knowledge and affection And yet there is a sort of knowledge which seemes to be first because Ignoti nulla cupido a man cannot love that which hee knowes not And againe the affection being inflamed kindled and excited doth draw us to a more sublime and inward knowledge VERS 8. Heale the sicke cleanse the Lepers Verse 8 raise the dead cast out Devils Freely ye have received freely give § 1. Cleanse the Leper Sect. 1 Why is the Leper here separated from the sick Quest or particularly named and not generally included under these words Heale the sicke First this was not because the Leprosie was an Answ 1 incurable disease for there are many other diseases in nature incureable or at least for the most part which are not here particularized but implied under this Word Sicke Yes the Leprosie it selfe was not incureable Secondly but Sicknesse and Leprosie are here separated Answ because they differ in signification For I. Sicknesses signifie the weaknesse of the mind and the want of health in the heart But II. Leprosie is condemned as an impure thing by God and therefore such must be extruded out of the Congregation of the faithfull And therefore it is said here Cleanse the Leper but Heale the sicke to teach us that First in sicknesse wee receive strength from God and are freed from the weaknesse and infirmities of the soule and corroborated both in our understanding affection and obedience And Secondly that in Leprosie we are received and restored unto the love of God and the assemblies of the Saints Sect. 2 § 2. Freely yee have received Our Saviour here commands them to give freely because he hath sent them and given power unto them freely imitating herein Kings who are wont to adorne their Embassadors and Embassages for the praise of their owne munificence and bountie For Christ First in his Legates shewes his munificence and that thus viz. I. He doth not adorne or honour them with nobility of stocke or rich attire or precious stones or send them in Chariots bravely accompanied and attended upon because his kingdome was not of this world Iohn 18. And therefore his chiefe Embassadors Iohn and Peter had no no gold to give the poore man Act. 3. so poore were they themselves But II. He sends them adorned with the power of Miracles enabling them to do those things which no other could doe Luke 10.17 and Act. 3. Secondly Christ shewes his glory and bounty in his Embassage for I. By his Embassadors hee offers great gifts unto all namely First temporall and spirituall health he offers to dispossesse heale cure recover and restore the dead unto life Kings are wont to cast money abroad among the poore but what Monarch can heale the sicke or cleanse the Leper or raise the dead or cast out devils as Christ here gives his legates power to doe Secondly but all this and more than these are nothing in comparison of that kingdome of heaven and eternall felicity which hee offers in the life to come for gold is corruptible but this joy is perpetuall and endures for ever e 1 Pet. 1.24 II. These great gifts Christ by his Embassadors offers to give freely if wee will but come unto him How great and immense therefore are the riches of God Ephes 1.18 Christ by these words Quia accepistis because ye have received would teach us Observ That we have no good thing of our selves but whatsoever good thing is in us we have received it from God who is the Fountaine of all good Iames 1.17 Quest 1 How doth this appeare Answer Thus whatsoever thing we have either First it comes aliundè from some other and therefore from God who is the Author and giver of every good thing the cattle on a thousand hils being his Psalme 50. yea hee giving and governing our nature so that in him we live and move and have our being Act. 17.28 Or Secondly it is in our selves and is either I. Evill in it selfe as the concupiscence of the heart Genes 8.21 Or II. At least good but corrupted like wine in a poysoned cup. And therefore it is cleare that these good things which
1. God can keepe and preserve all his from all danger whensoever hee will But 2. Ordinarily hee will not neither doth manifest his power in the beginning But 3. Let them fall into danger and then he delivers them Hence a quaere will bee made Quest 2 Why doth not the Lord rather preserve his children from danger at all then first suffer them to come into distresse and then helpe them out Answ 1 I answer first this is more for Gods glory he hereby shewing his power that hee can deliver even out of the jawes of the Lyon and take away the prey from betweene his teeth a 2 Tim. 4.17 Answ 2 Secondly this is better for us sharpe salt makes meate eate the more savourly we know not what temporall blessings are untill we want them Quanta voluptate jamdiu carui said Dionysius when he was throughly hungry before hee could have any thing to eate no meat tasts so well as that which is eaten with hunger sauce and hence it is that the Lord permits his children to fall into affliction that their joy may be the more compleat when they are delivered §. 1. VERRS 6. Vers 6 And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel This verse is cited out of the old Testament Sect. 1 where the place here alleadged is read thus in shew contrary to this verse Micah 5. Chapter Reconcil vers 2. But thou Bethlehem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth unto me that is to be Shepheard in Israel It will here be demanded Quest how the places may be reconciled I answer first here seemes indeed I confesse Answ 1 to be some apparent changes in the citing of this Prophesie as Micah 5.2 1. Though thou bee little 2. Amōg the thousands of Judah 3. That shall bee shepheard in Israel Mat. 2.6 1. Thou art not the least 2. Among the Princes of Iudah 3. That shall rule my people Israel Secondly the particle of the Prophet is adversative Answ 2 as in the Psalme I am small b Psa 129.141 and despised yet doe I not forget thy law i. e. Although I am small and despised c. So againe Many are my persecutors and enemies yet doe I not decline from thy testimonies c Psa 119.157 i. e. although my enemies be many yet c. So else where the blind man sayth This is a marvellous thing that ye know not from whence hee is and yet hee hath opened mine eies d Ioh. 9.30 i. e. Although he hath opened my eyes yet c. So here the sense is Although thou bee little oh Bethlehem in regard of the Princes of Iudah yet notwithstanding out of thee shall come a Governour that shall rule my people Israel Thirdly what Saint Matthew saith the Answ 3 Prophet Micah insinuates that is Out of thee shall come one who shall not be the least Fourthly Micahs words may bee read thus Answ 4 by an interrogation Art thou the least of the rulers thou art not as Iob saith Wilt thou draw the Whale with a booke That is thou canst not e Iob. 40.30 Fiftly Saint Matthew hath respect unto the Answ 5 end of the Prophesie or unto the dignity that the City Bethlehem should have after the nativity of Christ therein f Bezas Sixtly the Evangelist doth not change the Answ 6 Prophesie but the Pharisees they render it thus changed unto Herod g Iunii Parall Lastly although not the Pharisees but the Answ 7 Evangelist have changed the Prophesie yet it is no reall change but onely verball because he shewes the true sense in other words viz. thou art the least in regard of thy selfe but in this respect thou art not the least h Calvin s And therefore the phrase is prudently changed in regard of the time when it was altered because now Bethlehem was become a noble and a royal City Christ the Messias being now borne there i Tremel s Mich. 5.2 So that from the premisses the sense of the verse seemes to be this that the City Bethlehem amongst the families of Iuda was the least but now by the birth of Christ there it is become to be a thrice noble City Sect. 2 § 2. And thou Bethlehem Iudah There were two Bethlehems Observ the first in the portion of Zabulon k Iosh 19.15 and this Bethlehem was in Galile l Musc Gualt s Secondly in Judah m Iudg. 19.1 And this is is called Bethlehem Ephrata Gen. 35.19 and 48.7 So named from Ephrata one of Calebs wives n 1 Paral. 2.19 This is the opinion of Tremell s Micah 5.2 as also of Lyranus è Rabbi Solomone that hence it was called Ephrata after which name was added Bethlehem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech o Ruth 1. Thus thinke the forenamed authors But I cannot admit of this for these two causes First because that Caleb who had so many wives dyed before Moses and Caleb the sonne of Iephuneh it was not Numb 14. Iosh 14. Secondly the name Bethlehem was knowne to Moses because it is mentioned in Genesis and therfore it was not brought into the land of promise after his death Quest Answ Why was Christ borne in Bethlehem Answer because the promise of the Messias was made to David Bethlehem was a City of David p 1 Sam. 16.1 and therefore it is called the City of David by the Evangelists q Luk 2 4. and Ioh. 7.47 Vers 7 VERS 7. Then Herod when hee had privily called the Wise men enquired of them diligently what time the starre appeared Quest It may here bee questioned why doth Herod call the Wise men secretly Answ Because he calls them for evill he had a wicked purpose in his malicious heart towards Christ and therefore he calls them secretly asking their counsell but hiding his intent from them Observ Teaching us that it is the nature of wicked men to hid their Counsell that they may the better hurt the religious a Pro. 1.11 Obiect It may bee objected it is lawfull for a man to hide his Counsels Salomon saith Hee that is of a faithfull spirit concealeth the matter b Pro. 11.3 Answ I answer there are divers sorts of hiders or concealers First some hide their Counsels least they themselves should be harmed of others by the revealing of their Counsell this is prudence and good providence both allowable and lawfull for a man to be cautelous warie of revealing his secrets unto others least so he bring himselfe into danger Secondly some hide their counsells and conceale their secrets least their friends should be hurt by the revealing of them this is honesty and that which Salomon speakes of in
comforted and encouraged to walke on cheerefully in the waies of the Lord. II. God gives good things unto the righteous for the instruction of others that they may bee invited chearefully and willingly to undertake the worke of the Lord who so graciously rewards the worke of his servants Fifthly the righteous shall have heaven Answer 5 therefore much more the earth if God freely bestow the greater and more excellent things upon them then hee will not withhold the lesse worthy from them Answer 6 Sixthly the righteous have Christ therefore in him they shall have all things according to that Romans 8.32 Hee that spared not his owne Sonne but delivered him up for all how shall hee not with him also freely give us all things For earthly things are the pendents and appartenances of spirituall and therefore goe along with spirituall yea they are a part of Gods covenant with his children for hee hath promised that if they will but serve him faithfully and sincerely hee will take care both of their bodies and soules Reade 1 Corinthians 3.21 Leviticus 26.3 c. Deuteronomie 28.1 c. Psalme 81.13 c. Malachi 3.10 and 1 Timoth. 4.8 Answer 7 Seventhly it appeares that righteous and holy men shall lacke nothing that is good because I. They are the children of God II. The members of Christ III. And God loves them as a Father doth his children First righteous and holy men are the children of God the Lawyers observe that there are foure sorts of sonnes namely I. Some are naturall and legitimate to wit borne in holy wedlocke Thus Christ is Gods naturall Sonne II. Some are legitimate but not naturall these are adopted Children and were called by the Jewes Asuphim Collecti from Asaph Collegit Congregavit Psalme 27.10 When my Father and my Mother forsooke mee then the Lord gathered me Thus the righteous are the children of God by the grace of Adoption III. Some are naturall and not legitimate as those who are borne of harlots but not of common strumpets and these are called Nothi Bastards Thus wicked men are the children of God by the grace of creation And are called Bastards and no sonnes Heb. 12.8 IV. Some are neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the latines call him Spurium and the Lawyers call such Iucertos quia incerto patre sed certa matre because although the mother was knowne yet the true Father was not And such as these might not among the Iewes enter into the congregation And thus we see that righteous men are the children of God by Adoption and therefore their Father will not see them want Secondly they are the members of Christ and therefore they shall lacke nothing all things being given unto him by his Father for the good of his brethren Thirdly God loves the righteous as a Father his children and therefore wlll not suffer them to lacke Esay 49.15 For we know that a loving and naturall Father I. Loves his child more then his riches and therefore will not spare them from him So our God prizeth and valueth all those who are righteous above all earthly things II. A Father doth protect and provide for his child to his power and so will God for the righteous as he hath promised in this verse What is the reason that some of Gods Question 5 children lacke not withstanding this love and power of God First sometimes the reason is because Answer 1 they love and desire temporall things too much yea oftentimes the love of the world is not thorowly crucified in their hearts And therefore God in love and mercy towards them withholds them least in stead of bread he should give them a stone Secondly sometimes the reason is Answer 2 because they seeke temporall things more then spirituall the righteous oftentimes are more sensible of temporall wants then Spirituall and grieve more for the lacke of externall things then internall and use more meanes and with more fervor for earthly then heavenly things and therefore it is just with God to deny and withhold them untill they have learnt to discerne betwixt things that differ and prize every thing according to his worth Thirdly sometimes the reason is because Answer 3 they are not profitable unto them but rather hurtfull Fourthly sometimes because they are Answer 4 not necessary God otherwise providing for them Who doe not aright adhere and Question 6 trust unto the divine providence of God First those who dare trust God with Answer 1 their soules and the things thereto belonging but distrust him for their bodies and temporall things Secondly those who dare trust God Answer 2 for temporall things of small moment but distrust him for great The lesser things of their body they will trust in God for but for greater they will trust to themselves Thirdly those who in great danger Answer 3 and distresses have recourse unto wicked meanes Fourthly those who murmur Answer 4 grudge and repine in their wants and disasters Answer 5 Fifthly those who doe not in all things certainely trust unto God for it is a degree of infidelity and an injurie unto God not to trust him for whatsoever we lacke For I. The nature of faith is to be sure and certaine and to apprehend an interest even in temporall things they being a part of Gods covenant as was shewed before II. Faith is founded upon the truth fidelity promise and particular providence of God who governes all things and therefore it should bee firme trusting God in all things II. Faith is not led by sense for those are opposed wee walke by faith not by sight 2 Corinthians 5.7 and therefore faith should beleeve without meanes according to that Romans 8.24 For wee are saved by hope but hope that is seene is not hope for what a man seeth why doth hee hope far And 2 Corinthians 4.18 Whilt wee looke not at things which are seene but at the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Wherefore let us learne to be righteous and confidently to rely upon the promise and providence of God and wee shall then want nothing which the Lord sees and knowes to bee requisite for us Question 7 What may the righteous confidently beleeve Answer 1 First that the Lords eye is alwaies upon them and he sees all their wants and miseries Answer 2 Secondly that the bowels of his mercy and of his compassion yerne upon them and hee loves them Answer 3 Thirdly that God is infinite in wisedome and sees what is profitable for them both for the present and future time Answer 4 Fourthly that God will protect them from evill or from the evill of evill Answer 5 Fifthly that God will provide for them what he sees good in his good time Answer 6 Sixthly the righteous may boldly beleeve that a sure hope and confidence in God
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
rewards and glory in the Kingdome of heaven this not being the end for which hee was sent into the world but did depend upon the eternall counsell of the Father from which counsell hee did not exclude himselfe Answ 3 Thirdly when CHRIST saith It is not mine to give he speakes not of the power of giving that he might take it from himselfe or deny it to bee in himselfe for a little before he had promised his Apostles that they should sit at the day of Judgement upon twelve Thrones judging the twelve tribes of Israell And therefore hee doth not speake of Power or what he could doe but onely shewes that it did not become him neither was convenient to give them that which they desired for rewards are to be given to those who worke and crownes to those who contend for the victory Yea because the Sonnes of Zebedee either out of their owne ambition or their Mothers did peculiarly begge that for themselves which was promised to all the Faithfull therefore CHRIST the just Judge could nor or might not give that which was unjustly demanded And lastly it did not become Christ to sooth up them in their ambition seeing he did when occasion offered it selfe dehort others from ambition Sincler de filio Dei lib. 2. pag. 109. b. This place serves to confute the popish Object or Popes practice of canonizing Saints Bellarmine de Sanct. lib. 1. cap. 10. saith That of Saints some are canonized that is publikely allowed to be Saints and some are not canonized or received into the Kalender and the difference betweene them is this Canonized Saints who are either generally by the Pope so canonized for the whole Church or more specially by a Bishop for his Province or Diocesse may be publikely prayed unto Temples built in their names their Holy dayes yearely remembred and their Reliques preserved in Churches to be adored but none of these things may publikely be exhibited to not Canonized Saints unlesse privatly onely First neither Canonized nor Uncanonized Answ 1 Saints are thus to be worshipped Secondly it is grossely absurd to say That it Answ 2 is lawfull to pray to some Saint privately and yet unlawfull to doe it publikely as though there were House-Saints and Church-Saints or house-Gods Church-Gods as we read Ezech. 8.10 Thirdly if they be Saints why are they not Answ 3 all canonized If they bee all Saints with God why are they not with men Fourthly who gave them such power to canonize Answ 4 some Saints and not other some Christ here saith To sit at his right hand or his left is not his to give How then dare the Pope or any Prelate presume to doe that which CHRIST assumeth not as he is man § 3. But it shall bee given unto them for Sect. 3 whom it is prepared of my Father We shewed before Argum. that it is questioned whether there be any Universall or generall election of all unto life or not verse 16. § 9. qu. 1. Now this verse serves for another Argument to confirme the negative which wee there according to Scripture and from Scripture maintained to be the truth Our Saviour here saith The Kingdome of God shall bee given unto them for whom it is prepared of my Father whence it is cleare that the Kingdome of God is not prepared for all but for some St. Paul also sheweth That there are vessels of wrath prepared to destruction and vessels of mercy prepared unto glory all therefore are not vessels of mercy neither are all prepared to glory If the Reader would see how this Argument is answered by Snecanus and Huberus and how their answers may bee answered let him reade Dr. Willets Synops pag. 896. 897. VERS 25.26 Vers 25 26. But JESVS called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not bee so among you but whosoever will be great among you let him bee your Minister Sect. 1 § 1. The Lords of the Gentiles exercise dominion over them St. Bernard applied these very words to Pope Eugenius in this manner It is plaine saith he That here dominion is forbidden the Apostles how then dare you take upon you rule and Apostleship or in your Apostleship rule and dominion for if you will have both alike you shall loose both otherwise you must not thinke your selfe exempted from the number of them of whō the Lord complaineth thus They have reigned but not of me they have bene but I have not knowne them Sect. 2 § 2. But it shall not be so among you Argum. We produce this place against the Popes temporall power over Kings and Princes The Princes of the Gentiles exercise dominion over others c. but it shall not be so among you Answ To this Bellarmine answers that our Saviour doth not here prohibit rule and dominion but a tyrannicall and violent domination and Lordship as appeares by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply 1 First our Saviour prohibits that which the sonnes of Zebedee desired but they did not desire power or licence to rule tyrannically over the rest but onely Primacie and dominion Reply 2 Secondly the word here used signifies Lordship as is evident from Luke 22.25 where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition Amesius Bell. enerv tom 1. Page 280. Object Some object this place against Bishops Superintendents and all other Ecclesiasticall persons who exercise any authority or power over those who are of the Clergie CHRIST himselfe say they seemes here to prohibit this imparity among the Ministers of the Gospell The Princes of the Gentiles exercise authority over them c. but it shall not be so with you And St. Peter 1. Peter 5.2 3. exhorts them to feed the flocke of God c. neither as being Lords over Gods heritage Therefore all imparity in the Ministery is contrary to the rule of the word Answ 1 First it is true that by the similitude of Christ all the Apostles were like and equall both in degree and Power Answ 2 Secondly it is false that either from these or any other places is established and built that parity and equality amongst the Ministers of the Gospell which they would have who oppose Episcopall dignity Answ 3 Thirdly notwithstanding this command of our Saviours the twelve Apostles were in dignity higher and in power greater then the seventy Disciples Yea notwithstanding the same precept of CHRIST there were ordained and established by the Apostles themselves in the Churches of Ephesus and Creet and some other places primary pastors unto whom was given the power of jurisdiction not onely over the laicks but even also over the inferiour Ministers of the same Churches And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons but granting a pastorall priority and paternall superiority to the Apostles and their
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words
thither and therefore I leave it Answ 2 Secondly I rather thinke they came hither because it was the Metropolis and therefore they hoped to finde the King of the Jewes Answ 3 there Thirdly they came hither also to bee instructed of the Priests as those who perfectly knew where the Messias was to be born for the starre not appearing unto them they knew not of themselves how to direct their course and therfore repaire unto those whom they thought were able to instruct them VERS 2. Saying Where is the king of the Iewes Vers 2 that is borne for we have seene his starre in the East and are come to worship him This verse may admit a double sense First Allegoricall Sect. 1 secondly Literall This verse may be Allegorized two manner of wayes First frivolously and foolishly Secondly fruitfully and profitably The Monkes ridiculously allegorize this Starre We have seene his starre Five starres are seene say they First a Materiall starre which is that here spoken of Secondly a Spiritual starre which is faith Thirdly an Intellectuall starre that is an Angell Fourthly a Naturall starre which is the Blessed Virgine Fiftly a Supersubstantiall starre which is Christ These as meere fansies I omit This verse may be commodiously allegorized thus First the starre signifies Religion because as the starre shineth so doth Religion and so ought the Religions a Matth. 5.16 Phil. 2.15 Secondly the East wherin the starre arises signifies Youth b Eccles 1.5 and therefore Religion and Repentance are not to be deferred unto old age c Eccles 12.1 The Jewes were enjoyned to offer up unto God a Lambe of a yeare old to Obser 1 teach us to offer up our youth and strength unto God Thirdly the most plaine and profitable Allegorie is this The Starre onely here directs Obser 2 us unto Christ teaching us there-by that none can come to Christ except hee bee enlightned from above and drawne by the Father d Ioh. 6.44 as wee have an example in Lydiâ— the Lord having opened her heart shee heard the Disciples of Christ willingly e Act. 16.14 But against the truth of this some things are objected Obiect 1 First wee are brought unto Christ by the word as appeares Rom. 10.17 Faith comes by hearing and hearing by the Word See also Eph. 1.13 After ye heard the word of truth yee beleeved So likewise 2. Pet. 1.19 Yee have a sure word of prophesie which shines as a light in a darke place In these texts faith is attributed to the preaching of the word and not to heavenly illumination Answ This is true that faith is wrought by the word by which also wee are brought unto Christ but first the heart is enlightned from above by which it is enabled to understand the word for untill we understand with the heart we cannot aright heare with the eare f Matth. 13.15 and Rom. 11.8 Spirituall things are spiritually discerned and neither the naturall man nor the nature of man can aright understand those things that are of God g 1 Cor. 2.14.15 Obiect 2 Secondly Christ himselfe is the Starre by whom we are brought unto him hee being the bright and Morning starre h Rev. 22.16 and therefore not the illumination of the Spirit of God Answ Wee must distinguish betwixt some certaine particular and inferiour starre and that bright Morning starre Apoc. 22.16 called also Lucifer or the Day starre i 2. Pet. 1.19 c. yea more than a starre the Sunne which gives light unto all the starres k Malach. 4.2 And therefore there is an order to be observed in these things which is this First there is a starre which obscurely admonishes and moves this is the internall but common and generall motions of the holy Spirit as after Peters Sermon being pricked in their hearts they cry out What shall we doe to be saved l Act. 2.37.38 These generall motions and commotions a man may have within himselfe for a time and yet not be brought home unto Christ and without these we cannot at least ordinarily be brought unto him and therefore prayer is necessarily to bee adjoyned to the hearing of the word that so we being assisted in the hearing thereof from above it may become profitable unto us Secondly there is the word directing for this is Gods owne ordination that wee should bee taught only by his word the preaching rhereof being the power of God unto salvation m 1 Cor. 1.18.21 as we see by experience even from the word of God Philip preaches and then the Eunuch understands and beleeves n Act. 8.35.37 Peter preaches and Cornelius and all with him receive the holy Ghost o Act. 10.5.54 And therefore wee must not expect Enthusiasmes or divine revelations and neglect the word but we must have recourse to the Law and to the Prophets that they may direct us unto Christ True it is that the word doth not work in us or upon us either ex opere operato by the bare preaching of it or incantative by way of inchanting or charming of us yet wee must confesse and acknowledge yea expect and long for the operation of God in his owne ordinance the word which therefore is called the word of reconciliation p 2 Cor. 5.19 God by the word reconciling us unto himselfe and without whose gracious assistance the word will become altogether unprofitable q Mich. 3.6.7 Thirdly there is a Sun or a bright and shining Morning starre which is the testimony of the Spirit of Christ within us enabling us boldly and confidently to call God Father r Rom 8.15 and Gal. 4.5.6 which is called a Sunne Malach. 4.2 and resembled thereunto in regard of a threefold property it hath First in regard of his firme fixed and apparent light Å¿ Esa 60.1 we thereby beholding as with open face the glory of the Lord t 2 Cor. â— 18 assuring us of an interest in Christ and of salvation by him Secondly in regard of his feruent heat making us zealous of good workes and enflaming all the affections of the soule with an ardent desire to obey God in whatsoever he requires and to approve our selves unto him by true holinesse and unto others by equity righteousnesse and unblameable lives u Esa 60.3 and Tit. 2.14 Thirdly in regard of solid joy which it brings unto us when the Sunne beginnes to rise then the birds beginne to sing and most creatures delight in the sight thereof for this internall evidence of the Spirit of God doth worke in us joy unspeakable and glorious Read Isai 60.19.20 Apoc. 21.23 and 25.5 and 1. Pet. 1.8 Thus much for the Historical sense of this Sect. 2 verse wee now proceed unto his literall sense In the historicall sence of this verse Obiect I will answer an objection and then resolve divers necessarie questions The Papists to prove that the Pope hath both Regall and Sacerdotall power argue thus That power which was