persecuted by Antiochus Epiphanes then they said that they were not Iewes u Ioseph Antiq. 9. 14. 11. 8. but Sidoniansv. Fourthly the Samaritane woman speakes unto Answ 4 Christ according to the received manner of speech namely Ex professione non origine that they were of the seed of Iacob or Ioseph by profession but not by descent and lineage P. Fourthly the word must not be preached Answ 4 to the Samaritanes because thus the following rejection of the Iewes for the Gentiles is justified the Samaritanes and Gentiles being first rejected for the Iewes VERS 6. Vers 6 But goe rather to the lost sheep of the house of Israel Who were these who are here called Israelites Quest 2 unto whom the Gospel must be preached The word Israel is diversly taken namely First generally for the twelve Tribes before Ieroboams time Deut. 4.20 and 9.26 Esay 8.14 Answer and 43.1 and 44.1 Secondly for the ten Tribes under Ephraim and Samaria and this is frequent with the Prophets after Ieroboams time Thirdly sometimes for the people of Iudah and the two Tribes 1 King 12.17 Esa 1.1.3 and 4.2.3 and 5.7 Zeph. 3.14 Zach. 1.19 Fourthly Israel sometimes signifies the Elect and Predestinate nation and people and thus it is taken divers times in the Epistle to the Romans Now it is taken in this place in the third sense for Ierusalem Iudah Benjamin and the Levites there and not in the first or second acception because in the former verse they were forbidden to goe unto the Samaritanes nor in the fourth signification of the word because then all the Iewes should have beene permitted and many who were elected among the Gentiles and so Samaritans prohibited and debarred of the Word How can these be called Israel For I. The name was given unto Iacob and derived Quest 2 unto all the twelve Tribes And II. After the twelve Tribes were divided into Ten and Two the name Israel was given to the ten and the two Tribes Iudah and Benjamin were called by the name of Iudah or Iewes And III. There were by many more in the ten Tribes than in the two for as Ephraim was the greatest so Benjamin was the least And therefore how can the people of Iudah the two Tribes be called Israel Answ 1 First some in answer hereunto fly unto the Allegoricall sense for Israel after the flesh 1 Cor. 10.18 and this is frequent in the New Testament But this seemes not because then all the Elect among the Samaritanes and Gentiles should be denied the word of God Answ 2 Secondly the name Israel is justly given to Iudah in a double regard namely I. Because it is the name of the Covenant but the Covenant was made with Iudah Zeph. 3.15 And II. Because the ten Tribes were carried into captivity and if any remained they were polluted with Idolatry among the Heathens whence we may learne Observ 1 That multitude glorious names and titles outward prerogatives and privileages doe not confirme the true Church First not multitude for evill men and Heathens may be as the sand by the Sea-shore x Rom. 9.27 Secondly not glorious names and titles for All are not Iewes that are so called y Apoc. 2.9 Thirdly not outward prerogation For To the Iewes were committed the Oracles of God and yet they were rejected at last for their disobedience Rom. 3.1.2 and 9.4.6 and 10.3 Quest 3 Why will none of these prove a true Church Answ 1 First because God judgeth us by our hearts and inward man and therefore no outward thing will approve us unto God 1 Sam. 16.8 Answ 2 Secondly because all outward things are mutable therefore none can be a marke of the true Church The Vineyard is sometimes let out to other husbandmen Answ 3 Thirdly but I may yet further answer that Christ doth not here simply name Israel but the house of Israel as if our Saviour would say wheresoever they are if so be they be but true Israelites they belong to this house Temple Zion Ierusalem Hence observe Observ 2 That they are not acceptable unto God who separate themselves from the house of God Rom. 16.18 Iude 19. Yea hence profession and society are joyned together Heb. 10.23.25 The truth hereof more particularly appeares thus First the Church is but one house yea one body And Secondly Vnion and Vnity is a signe of the true Church Act. 5.12.13 and 1.14 and 2.42 and 4.32 Thirdly Vnion is a signe of our union with our head 1 Iohn 1.3 And therefore Christ wisheth it and prayes for it Iohn 17.11.22 Quest 4 How manifold is this Vnion Answ Two-fold namely First generall in profession this is mentioned Heb. 3.1 and 4.14 And Secondly particular in the worship of the Temple for the Lord loves publike assemblies Quest 5 Who are faulty here Answ 1 First those who separate themselves from the Church Certainely these were alwayes odious that is Donatists Circumcellions Separatists and the like Is all kind of separation evill and to be avoyded Quest 6 First wicked men must be severed from the assemblies Answ 1 of the Saints Ier. 15.19 Ephes 5.7.11 Secondly wee must goe out from among wicked Answ 2 Idolaters Esay 52.11 and 2 Corinth 6.14.17 and Revel 18.4 And this is blessed Luke 6.22 Thirdly but we must not separate our selves Answ 3 from the Church of God for although we are separated Tim. 2.14 yet it is not from but into the society of the Church 1 Pet. 2. Secondly those who refuse the holy worship Answ 2 of the Temple and publike assemblies let those who neglect the Congregation of God and his publike service and thinke they can serve him as well at home reade confiderately these places Psal 68.26 and 96.6 100.4 111.1 122.1 and Act. 2.46 and 1 Corinth 11.18 and 14.34 Why were the Apostles sent unto Israel to Quest 7 preach the Gospel First because Christ would have it so or that Answ 1 he might shew that he is obliged unto none but will have mercy upon whom he will have mercy Rom. 9. Whence we may learne That God directs Observ and sends his Ministers Ad placitum whither he himselfe lists Act. 14.2 and 16.6 And the reason hereof is because by sinne death is due unto all and pardon or mercy unto none except it be of meere grace and favour Now the preaching and Ministery of the Word is the way unto salvation and therefore God gives it and justly may to whom he pleases What is here required of all men Quest 8 First those unto whom God hath not sent the Answ 1 Word must acknowledge see Gods correcting hand upon them it being a signe of anger yea a great plague to be deprived of the preaching of the Word then they must hunger after it and seeke it and turne unto the Lord and pray feed us oh Lord. Secondly those who through Gods mercy Answ 2 enjoy the Word must I. Confesse and acknowledge the great goodnesse of God in
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
to bee written that wee by the frequent and daily meditating thereof might understand what is necessary to bee knowne what to be beleeved unto salvation And thus much for the first word of the Title viz. Gospel Quest 6 It may yet bee demanded further concerning the Title of this Book what this Matthew was Answ 1 To which I answer for his person hee was the sonne of Alphens by name also called Levi and it is probable that hee was the brother of Iames the lesse f Mat. 10.9 I answer againe for his function hee was a Publican or a Tole-gatherer a calling very odious Answ 2 unto the Jewes First in regard of the office because they conceived these taxes to bee imposed upon them unjustly by the Roman government under which they were now subject Secondly in regard of the office because for the most part they were unjust exacters and oppressors extorting more from them then their due as Zacheus himselfe doth intimate when he saith g Luke 19 8. If I have taken any thing from any man unjustly c. And hence Christ exhorts Publicans h Luke 3.13 to exact no more then that which is appointed unto them Lastly I answer for Saint Matthewes paines Answ 3 labour or imployment this wee finde First Gualt â— that he preached the Gospel as farre as Aetheopia Secondly that hee sealed with his blood Quest 7 the Gospel he had preached being martyred for it From Saint Matthewes calling it will bee questioned why doth God use sinners for the publishing of the Gospel as here Matthew who was a Publicane and afterwards Paul who was a persecutor i Acts. â— 1 Tim. 1.12.13 and Onesimâ—s who was disobedient k Phil. 1â— I answer it is very profitable and behovefull for the patient or sicke person to have a Physitian who hath had experience of his Answ 1 sicknes for he that hath felt the griefe knowes best how to cure and redresse it and therefore the Lord will have quoâ—dam or sometimes sinners to preach unto those that yet are wicked because they know best the nature of sinne and how to apply fit corrosives and salves to every sinfull soule Againe I answer this the Lord Answ 2 doth to shew unto us that when he doth forgive he doth also forget when once wee turne unto God by repentance never to bee repented of hee doth as wholly put our sinnes out of his remembrance as though we never had offended him at all k Ezek. 18 22. Act. 17.30 Again God doth this to encourage sinners to turne unto him that having such presidents they may bee certainely assured that hee who is Answ 3 no respecter of persons will thinke nothing too deare for them whatsoever their former lives have beene if they will but truely returne unto the Lord. Lastly God doth this to demonstrate his Answ 4 power unto us that of great Sinners he can make great Saints of oppressing Publicans faithfull Apostles and of cruell Persecuters constant Professors and Preachers Concerning the time of this Gospel Answ it will be Quest 8 demanded when was this Gospel written by Saint Matthew I answer before any of the other three within 8 or 9 yeares from the Ascension l Athanasius Concerning the Author it will be demanded Quest 9 By whose authority was this Gospel written Answer I answer Saint Matthew was not the Author but the Hand for the holy Spirit was the Author and therefore Castalion erres who thus entitles this booke The Gospel by the Authour Matthew for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Saint Matthew a Sic Tertul Cyprian or the Gospell of our Lord Iesus Christ according to Matthew b Vet. Interp as it is plainly expressed Mark 1.1 The Gospell of Iesus Christ the Sonne of God Quest 10 Concerning the Idiome it will hee enquired in what language this Gospell was written Answ 1 To this some answer in Hebrew and the reason they give for this is because it was written first and principally for the Iewes This was the constant opinion of these Fathers Irenaeus Tertullian Origen Athanasius and Epiphanius all of them giving the fore-named reason that Saint Matthew being an Hebrew writ in Hebrew unto the Hebrewes and Ierome to confirme this tells us that hee found an Hebrew Copy in the Caesarian Librarie and Syrus the Interpreter is so confident herein that hee prefixeth this Title to this Book The Gospell which Saint Matthew preached in Hebrew in the Region Palestina Answ 2 I answer with reverence to so learned Fathers that the exposition of the name Emmanuel Matth. 1.23 doth shew that either first Matthew did not write in Hebrew for then he would not have expounded Emmanuel which is an Hebrew word or secondly that hee wrot both in Hebrew and Greeke or thirdly that he wrot this Gospell in Hebrew and that this addition unto Emmanuel that is if it be interpreted God with us was added by some Greeke Interpreter Now which of these is the certaine truth in truth is uncertaine Indeed the Fathers were not so confident that it was written in Hebrew but Erasmus and other learned Interpreters do as much question it and their reasons for the contrarie opinions are these First because if this Gospel were written first in Hebrew then who translated it into Greeke for none certainly can be produced to have done it the maintainers of this opinion not agreeing herein among themselves Theophilact thinkes that Iohn the Evangelist translated it but Athanasius ascribes it to Iames the Apostle The second reason is because all the other Pen-men of the holy Scriptures both Apostles and Evangelists writ in Greeke which was the most vulgar and knowne tongue then in those parts where they lived and therefore it is not likely that onely Matthew would use a divers idiome or language The third reason is because the proofe alledged by the Fathers proves not their opinion their proofe is Matthew wrot in Hebrew because hee was an Hebrew and wrot to Hebrewes This followes not because the rest of the Apostles were Hebrewes and yet they wrot and preached in Greeke They are Hebrewes sayth Saint Paul b 2. Cor. 11.22 and so am I. The fourth reason is because if we should grant that this Booke was written by Saint Matthew in Hebrew we must grant also that wee have not the Fountaine of this Gospell but a streame onely flowing from the Fountaine and derived unto us as Maldonate sayth by some uncertaine Authour Now it is not to be admitted or granted that this Translation which comes wee know not from whom should bee coupled with the rest of the Evangelists and Epistles whose fountaine it is granted wee have that is as they were written by them and not translated by others The fift reason is because the Hebrew words which Saint Matthew for some causes doth retaine in this Gospell he doth interpret not into other Hebrew words
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the
also to be a corner stone to joyne Iewes and Gentiles in one in him q Col. 3.11 and therefore he had a warrant from God and a particular calling to doe this Secondly consider thine owne strength least in stead of converting of them thou be perverted by them they had neede of strong men in grace that undertake to cure the wicked least that themselves bee seduced Thus Christ was a lambe without spot in him was no sin found and therefore having a calling he might safely dwell and converse and eate with sinners Vers 23 §. VERS 23. And he came and dwelt in a cittie Sect. 1 called Nazareth that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarene Quest It is heere doubted where is this written in what booke by what Prophet Answ 1 To this first some answer a Chrysost Theophil Muscul that the booke is lost wherein this Prophecie was contained because many sentences are recited in the New Testament which are no where extant in the Old and this came as they thinke through the envy and malice of the Iewes but this reason seemes weake for if any such bookes were in the Apostles time and were by them received as the divine and infallible oracles of God it is not likely that now they are lost they being neither envious nor negligent but of this wee have spoken in the fifteenth verse Answ 2 Others answer b Iunius s that Christ is heere said to have beene thus spoken of by the Prophets He shall be call a Nazarite because hee is by them set forth by the name Netzer a branch which appellation howsoever it was not understood any otherwise but as setting forth a branch comming out of a Kingly stocke yet mystically withall is intimated thereby in what place hee should be brought up Others to this purpose c Weemse Christ Synag f. 49. reade this verse thus he shall be called a Netzerit not a Nazarit because he is called Netzer d Zach. 6.12 a branch the Evangelist thus expounding the Prophet in sense though not in words because Christ was not a Nazarit and thus this author would interpret Saint Matthewes words he shall be called a flower or a branch Thus I say these thinke that Christs name was not Nazareus but Netzer which signifies a Branch e Esa 11.1 Zach. 3.19 6.12 And the reason they give for this is because it is said dictum per Prophetas in the plurall number as it was said by the Prophets f Hierom. Iunius s This reason is altogether disliked by learned Beza upon a double ground the first is because although this Testimony be found but in one of the small prophets yet it is said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets because all these 12. small Prophets were joyned in one booke Secondly because this verse is quoted from the book of the Judges which booke was written by diverse severall Prophets and therefore it may be understood thus dictum per Prophetas that is written in that booke which was pâ—nned by diverse Prophets The most part answer that this verse is taken Answ 3 from Iudg. 13.5.7 The child shall be a Nazarite unto the Lord. for 1. Sampson is called a Nazarite 2 he was a type of Christ 3 therfore Christ is called so spiritually 4 therfore that which they will not acknowledge God hath thus brought to passe viz. that they shall call him a Nazarene Heere then wee must diligently observe how Sampson was a Type of Christ First in his birth which I. was prophetically foretold g Iudg. 13.5 II. from his birth he was prepared in that same verse III. ordained for the good of Israel in that same place also Thus the birth of Christ was foretold h Esa 9.6 himselfe also prepared and ordained to save his people i Matth. 1.21 Secondly in his life 1. hee was full of strength and employed it for the protection of the Iewes so Christ is a strong rock stronger then Sathan and all his instruments and therefore will protect his children k Luk. 11.22 2 Sampson marries a Gentile so Christ marries the heathens receiving them into an everlasting covenant 3 he overcame the Lyon and drew hony from him so Christ overcame Sathan that roaring Lyon that he might give liberty and life and salvation which is sweeter then honey unto his servants 4 Sampson for the love of an harlot exinanivit se suffered himselfe to be emptied stripped disrobed and deprived of his strength so Christ disrobed himselfe of glory and tooke the lowly shape of man upoÌ„ him for mans sake who had played the harlot with many lovers l Rom. 5.6.7 Thirdly in his death 1 Sampson was slaine by his enemies so was Christ 2 he revenged himselfe more in his death then in his life m Iudg. 16.30 so Christ by his death overcame death hell and the devill n Heb. 2.14.15 1 Ioh. 3.8 And thus we see from whence this verse is gathered by the Evangelist § 2. He shall be called a Nazarene Wee Sect. 2 have two thirds heere to observe first the explication Secondly the application of this word Nazarite First for the explication of the word I propound Quest 1 two questions The first is drawne from the text And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarit unto the Lord. How were these two accomplished in Christ to be called both a Nasarit and a Nazarit He was Nazarens voto Answ Nazarenus habitatione he was a Nazarene by habitation or dwelling because he dwelt there he was a Nazarit the true branch of the root of Iesse in regard of his humanity and he was a Nasarit truly separated and set apart to the Lord thus hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to Nazareth What is meant by Nasarit Quest 2 I answer Answ the word is ambiguous and doubtfull there being foure kinds of Nasarits whereof two of them are Theologicall Hereticall The first sort of Nasarites which are the first Theolgicall are of the old Testament and are those that were separated and set apart onely unto God either I. ordination and vow a Numb 6.2 or II. By the commandement of God as Sampson was b Iudg. 13.4 The second sort of Nasarites which are the second Theologicall are of the New Testament and they are those who were borne or brought up in Nazareth because Nazareth in the old Testament is never named and thus these words are ever interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.71 Mark 1.24 and 10.47 and 14. 67. Luk. 4.34 and 24.19 Iohn 19.19 Acts 2.22 The third sort of Nasarites which are the first Hereticall are of some of the Jews who acknowledging the Patriarches untill Ioshuahs time reject the Scripture boasting that
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
the word but like the Jewes who were of the seede of Abraham but did not the works of Abraham So onely the true seede of Abraham shew forth the fruit of Abrahams saith Fiftly the chaffe and the wheat are both nourished by one and the same juice and humour watered also with the same raine and warmed with the same sunne so hypocrites and the children of God are made partakers of the same spirituall meat and drinke d Cor. 10.1.2 that is they have both of them first the word of God wherby they are informed in their judgement Secondly the motions of the Spirit of God whereby their understandings are more enlightned and thirdly the holy Sacrament Sixtly the wheat and chaffe doe both increase alike in the beginning when they are but grasse but by and by may easily bee distinguished so beleevers and hypocrites for a time can hardly be distinguished but after a time the true practitioner may be discerned from the formalist if not here yet certainely at the last day Seventhly the eare and stalke and chaffe are profitable unto the corne while it is growing so hypocrites and wicked men sometimes support and sometimes comfort the children of God for a time Eightly the greatest part of the corne which springs up in the field is straw and chaffe and in regard of that there is but a little wheat that is the straw beares a greater bulke by much then the wheat so in the Church of Christ there are but a few good in comparison of the bad g Matth. 7.13.14 20.16 Ninthly the chaffe and wheat are not separated untill they bee threshed so hypocrites are discerned from true professors when affliction or the fiery trial of persecution comes which is here intimated by purging Quest 4 How will God purge his floore I answer by fire thus saith the Prophet who shall abide his comming Answ for he is like a refiners fire b Malach. 3.2 And Saint Peter saith God will try our faith with fire c 1 Pet 1.7 By what fire will the Lord purge his Church Quest 5 I answer by a threefold fire viz. Answ First by the fire of his word I will make my word fire and this people wood saith the Lord and it shall devoure them d Ier. 5.14 and againe Is not my word as a fire saith the Lord Ier. 23.29 Secondly by the fire of affliction thus the Apostle saith the fire shall trie every mans worke of what sort it is e 1 Cor. 3.13 that is the fire of affliction called by Saint Peter the fiery triall f 1 Pet. 4.12 Thirdly by the fire of the last judgement according unto that of the Prophet Tophet is ordained of old the pile thereof is fire and much wood g Isa 30.33 and thus our Saviour in his description of the last day the wicked shall be cast into everlasting fire h Matth. 25. Why doth Christ purge his Church by the fire of affliction Quest 6 I answer first because he desires to have a pure Answ 1 Church without spot or wrinkle Eph. 5 25. Secondly because his Church doth continually Answ 2 gather soile the body ever and anon stands in neede of purging the orchard of pruning the garden of weeding the field of cleansing the materiall Temples of repairing and the Church of purifying from her pollutions daily contracted How may wee know whether wee bee wheat Quest 7 or chaffe and consequently whether wee shall be gathered into Gods garner or burnt with unquenchable fire I answer by these markes First the wheat is not perceived when it is in the eare Answ it lurkes within it boasteth not it selfe and therefore we must labour to bee free of boasting pride vaine and Pharisaicall ostentation for the wheat doth not so Secondly although outwardly it shewes not it selfe yet within it is full of fine meale and flower that is faith and sanctification so we must labour to bee full of good workes and to grow and increase therein day by day i 1 Cor. 15.58 and Col. 1.10 and Iam. 3.17 Thirdly the wheat is stable and solid and being shaken goes to the bottome abides there and is not like chaffe blowne away thus wee must bee rooted grounded and established in the faith of Jesus Christ k Col. â— 26 and 2.7 Vers 13 VERS 13. In those dayes came Iesus from Galilee to Iordan unto Iohn to bee baptized of him Sect. 1 § 1. In those dayes In what dayes or times was this comming of Christ Quest 1 I answer when Iohn was baptizing in Jordan Mat. 1.9 when the people were baptized Answ Luk. 3.21 hee did not come before the Baptist least he should have come in darkenesse and obscurity neither long after him but as the Sunne who rises when the day starre ascends so when there were many gathered unto Johns preaching and were baptized by him then comes Christ Why did Christ come at this time expressed in the former question that is not untill many Quest 2 were baptized by Iohn and taught by his preaching I answer for two causes the first Allegoricall The second Historicall Answ The fift cause hereof was Allegoricall to teach us that Christ will not come unto us Observ untill a way bee made for his receiving by preaching and repentance for first there is great neede of preparation because if we be carelesse to prepare the way for him he will not care to come unto us Secondly this preparation is to bee made by repentance that so our sinnes may bee blotted out because hee will not come into a polluted soule l Acts 2.38 and 3.19 Thirdly the ordinary meanes of working repentance in the heart is the preaching of the word as the Lord saith unto Ieremie goe and preach these words unto the North and say repent c. m Ier. 3.12.13 The second cause is Historicall that Christ might bee made knowne and manifested to the whole people that is first that all might see him Secondly that all might here the testimonies concerning him viz. â— the testimony of Iohn I have neede to be baptized of thee 2. of the opening of the heavens 3. of the Dove lighting upon him 4. and of the voyce of God from heaven saying This is my beloved sonne in whom I am well pleased Thirdly that all those who were not as yet baptized might the more readily embrace and receive it seeing hee was baptized that had no evill in him at all § 2. Came Iesus from Galilee Why was Sect. 2 Christ and Iohn Baptist in two severall places Quest 1 I answer first least they should seeme to have Answ 1 compacted together in what they did Secondly because Jordan was a type of Baptisme Answ 2 as also the red sea was 1 Cor. 10.4 Thirdly because the Prophets had thus foretold Answ 3 it that Christ should be a Nazariâ—â— and a Galilean but the Baptist should be brought up in Iudâ—â— Why doth the Master come unto
the servant Quest 2 it had beene more fit thâ—â— John should have come unto Christ then the Messias unto the Messenger I answer first Christ doth this that he might Answ 1 teach us humility as hee washed his Apostles feet afterwards for that end Iohn 13.14 Secondly that hee might teach us that the Answ 2 meanes of salvation are not to bee neglected by any but sought for by the best Thirdly this Christ did for the greater dignitie Answ 3 of the Sacrament that therein we may not respect man but God § 3. To bee Baptized of him Why was Sect. 3 Christ Baptized seeing he was that Lambe unspotted Answ 1 I answer first that he might fulfill all righteousnesse as in the next verse that as hee was borne for us so he would also be baptized for us Answ 2 Secondly to seale up his fellowship with us that in nothing he might be unlike unto his brethren but onely in sinne Answ 3 Thirdly Christ was baptized that hee might be fitted for that worke and function which hee was now shortly to undertake to wit the preaching of his Gospel Observ teaching us that none must intrude themselves into the worke of the Ministrie untill they bee prepared by the Spirit and called as Aaron was for all things should be done according to our callings which are termed vocations quia vocamur non quia intrudimus because we are called thereunto and not because we intrude our selves thereinto Answ 4 Fourthly that he might confirme the Sacrament of Baptisme by receiving it himselfe and that two manner of waies First externally by approving of that of Iohns and therefore although the Papists doe extenuate it yet wee dare affirme that either Christ and his Apostles were baptized by John or by none a Joh. 4.1 And Secondly Internally by his flesh sanctifying of Jordan and all other waters for this purpose appointed confirming also the efficacy of the Sacrament by the presence of the blessed Spirit Christ was baptized ut nobis secundae nativitatis consecraret lavacrum b Bedas that he might sanctifie for us the laver of regeneration or of the new birth Lavatus est Christus flumine Iordani non mundari volens sed mundare c Ambros in Luk. 3. Christ was baptized in Jordan not that therewith he might bee cleansed but that he might consecrate it for us as an effectuall signe of admission into the Church for wee are baptized into one body d 1 Cor. 12 13. yea by baptisme we put on Christ e Gal. 3.27 Quest 2 It may hence bee demanded What benefits have the members of Christ by baptisme Answ 1 I answer first thereby they receive remission and pardon of their sinnes Acts 2.38 and hence it is called the seale of the righteousnesse of faith Rom. 4.11 Answ 2 Secondly they gaine hereby regeneration John 3.5 whence it is called the laver of regeneration Tit. 3.5 In the new birth there are two things both which are attributed unto Baptisme First mortification and a dying to sinne according to the Apostle Saint Paul as many as were baptized into Christ were baptized into his death f Rom. 6.3.4 and therefore wee are buried with him by Baptisme into death g Coloss 2.12 Secondly vivification or a living unto God Be baptized saith Saint Peter and ye shall receive the gift of the holy Ghost h Acts 2.38 and else where it is said that by the washing of water he hath sanctified and clensed his Church Answ 3 Thirdly they gaine hereby eternall salvation for he that beleeves and is baptized shall be saved i Mark 16.16 Baptisme being typified by Noahs Arke wherein he and his were saved 1 Pet. 3.20.21 VERS 14. But Iohn forbad him saying Vers 14 I have neede to bee baptized of thee and comest thou to me § 1. Whether did John well in forbidding Sect. 1 Christ to come unto his baptisme or no Quest 1 I answer No Answ it was necessary that Christ should be baptised as it is shewed in the former question and therefore John erred in thus prohibiting of him But it may be objected Obiect Johns intent was good in his forbidding of Christ and therefore it is too rash a censure to say that hee erred herein I answer Answ there may be a good intention in an evill action and that first because oftentimes our intentions proceede from our affections not from our judgements and secondly because our judgements are frequently corrupted when they are not regulated and informed by the word of God It may here further be doubted if John erred Quest 2 in forbidding of Christ why was Christ then who neither could erre in himselfe nor can love error in another baptized by him I answer Answ to teach us that the Sacrament is lawfull although celebrated by a weake and infirme Minister John here confesseth that hee had neede to be baptized of Christ and erreth in denying Baptisme unto him and yet he baptizeth Christ with a true and lawfull Baptisme the reason hereof is because the Sacraments are not to bee esteemed according to the dignitie of man but according to the promise of God for the better understanding whereof observe that in the Minister administring the Sacrament there are two things to be considered viz. First his calling unto the Ministry this is diligently to be marked because otherwise his preaching is not Gods message nor his administration of the Sacrament lawfull but unto such it may be said as the evill spirit said to the sonnes of Sceâ—is Iesus I know and Paul I know but what are yee a Acts 19.15 Secondly his personall dignity this is not to be regarded as appeares I. by our Saviour who denounceth many woes against the Scribes and Pharisees and yet in that same Chapter admonisheth his owne Apostles to observe and doe whatsoever they bid them because they siâ— in Moses chaire b Matth. 23.2.3 II. Against the Papists our Church affirmes that the efficacy of the Sacrament doth neither depend upon the intention of the Minister nor upon the sanctity and purity of his person and therefore they are to bee reprooved that refuse to communicate with a weake and infirme Minister Paul knowes that some preach Christ of envie and yet he doth not forbid them c Phil. 1. But here observe a distinction necessary to be knowne Some refuse a Prophane and wicked Minister Simple and unlearned Minister either as Unlawfull these erre as appeares by that which hath beene already said Inconvenient and this is not condemned if choise may be had that is although the Minister bee neither endued with piety nor such parts and abilities as some are yet this doth not prove his Ministerie unlawfull but if it be in a mans choyce to dwell and settle himselfe where he pleaseth then it is commendable for him to seate himselfe under a pious painefull and prudent Pastour Sect. 2 § 2. I have neede to be Baptized of thee We may
the beginning of his preaching and yet some are gained Teaching us that the preaching of the Observ 1 word is never barren or unfruitfull but converts some wheresoever it comes How comes it to passe Quest that the word of God never returnes in vaine First because the Gospell is a seed and alwayes Answ 1 some falles in good ground Matth. 13.5 It is a two edged sword Hebr. 4.12 and therefore wounds some wheresoever it is sent Secondly the principall reason of this is because Answ 2 God doth order and dispose the journeyes of his servants and directs their preaching and that two severall wayes viz. First by hindring them from going to some places thus God hindered Saint Paul from going to Rome h Rom. 1.13 and 15.22 and hee was hindered also from going to Thessalonica i 2 Thess 1.18 yea directly forbidden by the holy Ghost to goe either to Asia or unto Bithynia k Acts 16.6.7 Secondly Sometimes Ministers are called by God from one place unto another thus Saint Paul was called from Troas to Macedonia l Acts 16.8.9 And hence it comes to passe that whithersoever God sends his word there hee doth call some by it which may serve for the comfort and encouragement of the Ministers to continue faithfull and painfull in their vocation because so long as they continue and abide they may hope God hath some there to convert and turne unto him But some Ministers will object Obiect their people are stubborne rebellious refractory and doe not feare neither care to heare neither will obey and therefore they may as well not preach at all as to the walls or to no purpose First be people never so wicked yet Ministers Answ 1 must preach for their owne sakes because thus they shall save their owne soules If thou warne the wicked of his way to turne from it if hee doe not turne from his way he shall die in his iniquity but thou hast delivered thy soule a Ezech. 33.9 Secondly Ministers must preach though Answ 2 people will not obey and that for the peoples sake That they may know that there hath beene a Prophet among them b Ezech. 2.5 Thirdly they must not forbeare to be instant Answ 3 in their calling because God hath his wheresoever the Gospell is to be called and united unto Christ in his due time and therefore Ministers must let nothing be wanting in them but doe their endeavour then leave the successe unto God waiting his appointed time for a blessing upon their labours § 3. He saw two brethren And afterwardes Sect. 3 he met with the sonnes of Zebedee Why is mention made here of their affinity Quest 1 and kindred that they were brethren First to teach us that the Ministry is a kinde Answ 1 of Fraternity and therefore all Ministers should be one first in opinion at least in fundamentall and necessary truths Secondly in mutuall love one of another Thirdly in care over and for their flockes Fourthly in the worke of preaching the message of the Lord. Secondly to teach us that Christ loves this Answ 2 brotherly concord and agreement Quest 2 Why doth Christ thus love and delight to see brethren to dwell together in amity Answ 1 First because it is a good thing whatsoever is good Christ loves but for brethren to dwell together in unity is good c Psa 133.1 therefore Christ loves it Answ 2 Secondly because God commands it whatsoever God commands Christ loves but God commands this concord and brotherly amity therefore Christ loves it Love comes from God 1 Ioh. 4.7 and is both the new and old commandement 1 Ioh. 2.7 yea it is the fulfilling of the commandements Rom. 13.9 Answ 3 Thirdly because Christ himselfe hath commanded it Whatsoever Christ doth command he loves and delights to have obeyed but Christ commands that we should love one another as brethren therefore he rejoiceth when we doe so this is my commandement saith Christ that ye love one another d Ioh. 15.12 Answ 4 Fourthly because we are brethren that is first brethren among our selves members of the same body Rom. 12.5 and 1 Cor. 12.12 Secondly we are the brethren of Christ Mat. 12.38 and Heb. 2.17 and therefore Christ loves to see us live as brethren Answ 5 Fiftly because this is the practise of the Church of Christ the members of the Church and professours of Christ did live in unity love and concord as one man as we see by these Scriptures Acts 1.14 and 2.44.46 and 4.32 they had their Agapae or love feasts Jude 12. vers they had their kisse of love 1 Pet. 5.14 yea a holy kisse as we see Rom. 16.16 and 1 Cor. 16.20 and 2 Cor. 13.12 and 1 Thes 5.26 All which shew their mutuall and reciprocall love and endeared affection one towards another which our Saviour loves to have us imitate Answ 6 Sixtly because it is an argument that wee are the Disciples of Christ translated from death unto life in whom God dwells and purified by the Spirit of God That which testifieth and approveth us to be the Disciples of Christ purged by the Spirit translated from death and the Temples wherein God dwells is pleasing and delightfull unto Christ but to love the brethren with a pure heart fervently doth argue us to be the Disciples of Christ Iohn 13.35 translated from death unto life 1 Ioh. 3.14 purified by the holy Spirit of God 1 Pet. 1.22 in whom God himselfe dwells and resides 1 Joh. 4.12 therefore it is gratefull and delightfull unto God Vers 19 VERS 19. And he saith unto them follow mee and I will make you fishers of men Quest 1 What is the meaning of this phrase Fishers of men Answ 1 First sometimes the phrase is taken in mala◠partem in the worst sense thus the Lord threatens his people for their Idolatry Behold I will send for many fishers and they shall fish them f Ierem. 16.16 Answ 2 Secondly some times the phrase is taken in meliorem partem in a good sense thus the Lord shewing unto the Prophet g Ezech. 47.10 the vision of the holy waters sayth And it shall come to passe that the fishers shall stand upon it Thirdly the sense of the phrase here used is Answ 3 by an Allegory of fishing to shew forth the nature of the Ministry In the allusion there are foure things observable First the Sea that is the World Secondly Fishes that is Men not onely rich men but all men Thirdly the Net is the Gospell the kingdome of heaven that is the Gospell is like unto a Net saith our Saviour and therefore they are wicked fishers who leaving this net fish with other poysoned hookes that is preach their owne inventions errours heresies schismes and the like Fourthly the Fishers are the Ministers Why doth Christ speake unto these two Apostles Quest 2 in an Allegory they being unlearned was it because he would not have them converted as it is
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
our owne corruptions warre within us Fiftly all our late Interpreters viz. Calvin Answ 5 Gualter Musculus Marlorate and Aretius in a manner expound it of those who preach and publish and bring peace from God and love concord and brotherly amitie amongst themselves There being such diversitie of opinions concerning this particular that we may give a clearer resolution of this first question I will propound a second and that is How manifold is Peace Quest 2 First some say there is a three-fold peace Answ 1 the first with God the second with our owne conscience the third with our brethren Stapleton sup Pentecost Secondly there is a foure-fold peace to Answ 2 wit First peace of conscience Secondly civill peace in our selves Thirly spirituall peace betwixt God and us Fourthly a civill peace amongst brethren First there is a peace of conscience when a man labours to subdue all rebellious lusts in the heart and is so carefull to obey and serve his God that he hath an excusing not an accusing conscience These are certainly the deare children of God that are thus carefull to imitate their Father in puritie and sinceritie b Ph. l. 1.15 But this verse speakes not of this peace and therefore I omit it Secondly there is a Civill peace in our selves when wee are carefull to live peaceably with all men c Rom 12.18 and to follow peace with all men Heb. 12.14 But properly to make peace is referred and attributed unto those who reconcile others not unto them who conserve and keepe peace in themselves And therefore this place not speaking of this peace I also leave it Thirdly there is a Spirituall peace betwixt us and God and thus Aretius Musculus Gualter and it agrees well with the scope of the place for our Saviour speaks here unto his Apostles comforting them against the derision of the world Blessed saith he are the peace-makers as if hee would say the world will hate and contemne you but blessed are ye because 1. ye shall be called the Sonnes of God and 2. because yee shall bring peace from God unto the sonnes of men and 3. because ye shall be a means to make peace Observ 1 betwixt God and men Our Saviour teaching us hereby that the function of a Minister is a blessed function Hence the Apostle saith that the word of reconciliation is committed unto us 2 Cor. 5.19 and we preach peace unto the people of God Rom. 10.15 for which our feet are called beautifull Nahum 1.15 Quest 3 What need is there of preaching peace unto men Answ Because we have lost it and there is now no peace at all unto us so long as we are wicked Quest 4 How doth it appeare that the peace is violated betwixt God and us Answer By the consideration and observation of these particulars First we were created innocent and pure without spot or wrinkle Secondly then Sathan fell from heaven by his pride Thirdly being himselfe cast out of the heavenly paradise he seduceth Adam and Eve that they may bee thrust out of the earthly Fourthly they having eaten of the forbidden fruit and thereby violated the law of God hence the wrath of God was kindled against them which just anger in him produceth these effects towards them I. God judgeth them Gen. 3. II. Casts them out of Paradise III. Defends the tree of life with a flaming sword that Adam might not take of that fruit IV. With-drawes his presence and sight from Adam who must not now enjoy that sweet society which formerly he did V. Yea hence the earth was cursed and by this curse subjected to barrennesse sicknesses diseases sudden casualties and the like the wrath of God being thus revealed against man d Rom 1.18 The sense and apprehension of which anger did amaze David Psal 38.2 c. Fiftly being thus subjected unto anger and a curse for sinne it was meerly impossible for us to escape or free our selves by any means For I. Riches will not availe us for the pacifying of this anger Prov. 10.2 II. Naturall or carnall wisedome can not helpe us to free our selves from sinne Sathan or the irefull hand of God this wisedome being but foolishnesse Rom. 8.6 III. Morall workes cannot save us as the Apostle proves plainely Rom. 1.2.3.6 11. IV. The Law cannot save us Ro. 8.3 And thus it evidently appeares that the sweet peace and union that was betwixt God and us was now disjointed and broken and therefore there was great need of a peace-maker or a messenger of peace Who makes peace betwixt God and us Quest 5 The peace-makers are either Principall or instrumentall Answ First the principall peace-makers are three viz. First God the Father who out of his unspeakeable love unto man-kind gave Christ and sent Christ into the world that it might be saved by him e John 3.16 ordaining Christ to suffer and to take our nature upon him for this end to make up the breach to be our peace to make our God and us one and to breake downe the middle wall of partition between us f Ephes 2.14 Secondly God the Sonne who hath laid downe his life for us Ioh. 10. And hath made peace through the blood of his Crosse g Coloss 1 20. Thirdly God the Holy Ghost who confirmes this peace and reconciliation unto us assuring us that we are not now enemies but friends and servants yea the Sonnes of God Rom. 8.15 Secondly the instrumentall peace-makers are the Apostles and Ministers of Christ whose worke is to labour to turne the hearts of children unto their fathers Malac. 4.6 whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers together or coworkers with God h 1 Cor. 3.9 wherefore Saint Paul is not afraid to say plainely unto the Corinthians in Christ Iesus I have begotten you through the Gospel i 1 Cor. 4.15 And as a wise Master builder I have laid the foundation k 1 Cor. 3.10 Yea hence certainly it was that our Saviour taught that salutation unto his Apostles when they came unto any place to preach Peace be unto this house l Luk. 10.5 because they were instruments of peace betwixt God and man But perhaps some will say the Apostles and Obiect 1 Ministers are rather instruments of warre then of peace yea Christ himselfe came not to send peace but a sword and division so that two shall be against three and three against two m Luke 12 52.53 And thus Ieremiah was a man of contention and strafe to the whole earth n Jerem. 15.10 How then are they peace-makers This is accidentall arising from the people Answ not from the Pastours for they having made a wicked covenant with sinne and Sathan Ministers come to dissolve this covenant which they have made and to set enmity betwixt them and the serpent and to make a new covenant betwixt them and God If the true end and aime of Preachers be thus Quest 6 to make peace betwixt God
part of the Church which is triumphant is lively portraied Revel 21.18 ad vers 25. but that beauty which is in the Militant Church is especially internall and spirituall not externall and corporall according to that of the Psalmist The Kings daughter is all glorious within r Psal 45.13 And therefore if we desire to be assured that we are members of the Church militant and shall be of the triumphant let us then learne I. to be subject to the lawfull and decent rites of the Church II. To be obedient to the Lawes of God and behests of Christ III. To love to agree and accord one with another in brotherly and christian-like love And IV. to endevour that we may be pure and unspotted in the hidden man of the heart Quest 4 Secondly having thus considered of the Citie set upon a hill let us now proceed to the Hill upon which this City stands And first hence it may be demanded what this Hill or Mountaine is Answ 1 First some hereby understand heaven Who shall dwell ô Lord saith David upon thy holy hill Psal 15.1 and 24.3 Hee that beleeves shall possesse thy holy hill Esa 57.13 But the word is not thus taken in this place Answ 2 Secondly some understand righteousnesse and thus Augustine sup Answ 3 Thirdly some understand Christ Chrysost imperf alluding unto Sion which is called the holy Mount Obser Psal 2.6 and 43.3 Teaching us that we are founded onely upon Christ who is the true corner stone Ephhes 2.20 21 22. the head beginning and first-borne of the faithfull Coloss 1.18 yea our alone Saviour Acts 4.12 And therefore we may not seeke helpe from any other Quest 5 May we not pray unto the Saints for succour in our distresses Answ No because he unto whom we pray or from whom we expect any blessing ought to have these three properties which are proper onely unto God and not communicable unto any other First he must have Scientiaminopiae a knowledge of our wants and necessities The Papists dispute that the Saints know our wants in speculo Trinitatis seeing them in the face of God as in a glasse But 1. this glasse is but a foolish fiction and braine-sicke phansie of their owne and it is false at the least doubtfull whether the Saints know any of our particular griefes or not 2. It is necessary that they should heare all at one time who pray unto them Yea 3. understand the hearts and hearty desires of all in distresse but these are peculiar unto God as shall be shewed Math. 6.9 Secondly hee must have Potentiam juvandi power and ability to helpe that is be able 1. to give all good things unto us which we want 2. To preserve us from all dangers we are incident unto 3. To overcome Satan our deadly enemie 4. To direct all things that befall us unto our good Now the Saints cannot give all things unto us for they are but creatures and this is proper to the Creator and Lord of all things in heaven and earth When a Papist prayes to any Saint in heaven for any blessing if that Saint should heare his prayer I perswade my selfe he would answer as Christ did to the Mother of Zebedees children who desired that one of her sonnes should sit upon his right hand and the other on his left That it was not his to give but it should be given to them for whom it was prepared of his Father u Mat. 22.23 prosperity promotion preferment and the like being ordered and disposed by him Againe the Saints cannot deliver from danger This Eliphas the Temanite knew right well when he said To which of the Saints wilt thou turne v Job 5.1 But if wee call upon the Lord he can deliver us Psal 50.15 Againe the Saints cannot enable us to overcome Satan for this power is derived unto us from God who being stronger than he can take away his armour wherein hee trusts and his captives whom he possesses binding him in chaines and setting them at liberty Lastly the Saints cannot order and dispose of all our actions to our good because they doe not know what may come to passe w Eccles 8.7 Omnia in futurum reservantur incerta But the Lord calls those things which are not as though they were knowing things to come as well as present or by-passed and hath promised by his speciall providence so to dispose of all the actions of his children that all things shall worke together for the best unto them x Rom. 8.18 And therefore we must pray to no other Thirdly hee must love us cordially having Voluntatem juvandi as well a will to helpe us as power and ability to assist us Now none hath equalled the Lords love unto us for that was infinite y Joh. 3.16 1 Joh. 4.16 And thus much for the third exposition of the word Hill Fourthly some more generally understand Answ 4 by this word Mountaine and Hill onely a more glorious and conspicuous estate of the Church And thus the name of a Mountaine is given to the Church it selfe Yee are they that forsake the Lord and forget my holy Mountaine z Esa 65.11 that is the Church How and wherein is the Church of God like Quest 4 unto a City set upon a Mountaine First it is more conspicuous and in that regard Answ 1 more prone and subject to be assaulted by enemies because they can see it from farre but this followes in the next § it cannot be hid Secondly it is defended with Towers Walls Answ 2 Gates Rockes Now the Ministers of the Word of God are all these as appeares in Ieremiah Behold saith the Lord I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings Princes Priests and people a Jer. 1.18 As the wall repelles and beates backe the darts and keepes out the enemies so in like manner doe the Ministers they oppose themselves against sinne and boldly reprove sinne not fearing the favour or frowne of any Christ calls Herod Fox Elias reproves Ahab telling him that it was hee and his Fathers house who had troubled Israel Thirdly a City built on a Hill hath watch-towers Answ 3 as we see Ezekiel 3.17 Sonne of men I have made thee a watch-man unto the house of Israel and therefore give them warning And the Ministers of the new Testament are made overseers Acts 20.28 and Heb. 13.17 And therfore they are no faithful Ministers who do not admonish their people of danger in warre if he sleepe who is appointed to stand centinel and to watch for the safeguard of the army hee is hanged by Marshall law Wherefore Preachers who are the Watch-men of this city the Church had need to bee vigilant lest they incurre the Lords displeasure against them to cut them off for their negligence and remisnesse Answ 4 Fourthly such cities as are founded upon Mountaines are most safe and
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
Law of God neither indeed can bee Rom. 8.7 Secondly because the Commandements of Answ 2 God are grievous to a corrupt and polluted heart which cannot cease to sinne And therefore doth oppose them § 3. I came not to destroy the Law Sect. 3 The Jewes object this place to prove that the Object 1 Law shall not be abrogated when the Messiah comes thus The Christians say that Christ was the true Messias and yet he both obeyed and fulfilled the Law himselfe and both by example and Doctrine did move others also to the obedience thereof In this verse he saith I came not to destroy the Law but to fulfill it and afterwards vers 19. he saith Whosoever shall breake one of these least Commandements and shall teach men so to doe he shall be called the least in the kingdome of Heaven And therefore say the Jewes that both by the words and deedes of Christ it evidently appeares that the Mosaicall Law shall not cease or be abrogated That we may truely see how Christ fulfilled the Law and the Prophets Answ we must remember that in the Law and Prophets were principally contained five things namely things morall ceremoniall judiciall Sacramentall and promises and threatnings First in the law and Prophets there are Morall things to wit the ten Commandements which are necessarily to bee obeyed unto salvation by all those who are of yeares of discretion and therefore were not to cease at the comming of Christ nor to bee abolished by him but fulfilled Secondly in the law and Prophets there were Judiciall things as an eye for an eye a tooth for a tooth and divers the like in these there was judgement without mercy and therefore they were to bee mitigated and allayed by the sweetnesse of mercy at the comming of the Messiah Thirdly in the Law and Prophets there were Ceremoniall things to wit all the sacrifices and many more which being but figures of things to come were to vanish when Christ unto whom they all pointed came into the flesh now even these Christ did obey fulfil literally until the determinate time of their cessation and then by himselfe and his Apostles did reduce them unto a spirituall and mysticall sense Fourthly in the law and Prophets there were Sacramentall things as circumcision the Paschall Lambe and the red Heifer these were figures of Christs suffering death and blood-shed and therefore were necessarily to cease when Christ came And these were fulfilled by him in his death and suffering Fiftly in the law and Prophets there were Promises of the comming of the Messias and withall of the conversion of the Gentiles of remission of sinnes and eternall salvation and these our Saviour perfectly fulfilled t Galatinus lib. 11. cap. 2. fol. 400. The Manichees as was said before rejecting the law of God and the Old Testament are urged by Saint Augustine to give over their opinion considering what our blessed Evangelist hath positively avouched in this verse why doe yee not O Manichees receive the law saith the Father and the Prophets which Christ came to fulfill Here Faustus in the behalfe of them all takes the quarell in hand disputing thus Object 2 First none make mention of this saying but onely Matthew who followed Christ when he came downe from the mount and was called to bee an Apostle after this Sermon was preached namely Chap. 9.9 but Saint Iohn saith nothing of it who was alwayes with him Answ Hereunto Augustine answers that though Matthew heard it not from Christ upon the Mount yet hee might either heare it from his owne mouth at some other time or hee might heare it from Iohn who was present Object 3 Secondly Faustus objects againe this Gospell was not written by Matthew but by some other for of Matthew it is written in the third person Hee seeth a man sitting at the receit of custome whose name was Matthew Mat. 9.9 Answ Hereunto Augustine answers that by the same argument Faustus may as well conclude that Saint Iohn writ not his Gospell for he speaketh of himselfe saying Peter turned him about saw the other Disciple whom Iesus loved Object 4 Thirdly Faustus objects to beleeve the new Testament is nothing else but to acknowledge the disanulling of the old and therfore the law is not now to be observed Answ In the old Testament were figures which must needs cease when the things figured out are present and even herein are the Law and Prophets fulfilled in which it is written that God would give a new Testament Ieremiah 31.31 Fourthly when a Jew shall aske thee saith Object 5 Faustus why thou dost not keepe the precepts of the Law which Christ came not to dissolve thou either 1. must confesse this verse to be false or 2. deny thy selfe to bee Christs Disciple or 3. yeeld to observe the ceremonies still The faithfull saith Augustine doe keepe the Law and the Prophets when truely cordially Answer and unfainedly they love God and their neighbour and as for figures and ceremonies they know that things shadowed out by them are now fulfilled in Christ August contra Faust lib. 19. Cap. 7. How is the Law destroyed because our Saviour Quest 1 saith here he came not to destroy the Law First the Law is destroyed Malè explicando Answ 1 by a wrong interpretation thereof and thus Christ gives the true sense of the Law and refutes the impious expositions of the Scribes and Pharisees vers 21. c. Secondly the Law is dissolved Malè explendo Answ 2 by a false fulfilling and accomplishing thereof And thus Christ doth not teach that obedience unto the Law is to bee neglected but rather urgeth it Either by the comming of Christ the Law is Object 6 destroyed or else the Scripture is contrary to it selfe but the latter is false therefore the former is true The necessity of the connexion is proved thus Saint Paul urgeth first that by the workes of the law wee cannot be justified Rom. 3.20.21 and Gal. 2.16 and Rom. 4.14.15 Secondly that it is impossible for the law to save us Rom. 8.3 Gal. 3.21 Thirdly that wee are not now under a pedagogue Gal. 3.24.25 that is not under the law but under grace Rom. 6.14 we being dead unto the law Romans 7.4 Galat. 2.19 First the ceremoniall law is abolished for that Answ 1 was our pedagogue unto Christ daies and meats and moneths and feasts and ordinances and circumcision were but shadowes of things to come and therefore the substance and thing typified being come the types and shadowes vanish out of sight Read Heb. 10.1 Gal. 5.2 and 4.10 and Ephes 2.15 Colos 2 16. Answ 2 Secondly in the Morall law we may observe the Condition which is either of Death which is Malediction and a curse and this Christ tooke away in his crosse and abolished it as appeares by these places 2 Cor. 3.7 Gal. 3.10.13 Deut. 27.26 and 1 Cor. 15.56 Life which is Justification and this also is abrogated Rom. 3.20 Gal. 2.16 and
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
are made e Staplet Ibid. And therefore it followes not that because Christ is a Law-giver therefore he must make new lawes disanulling or opposing the old Secondly Christ saith Ego dicâ— I say not as Arg. 2 the Prophets were wont to doe Haec dicit Dominus Thus sayth the Lord and therefore Christ here opposeth himself to the law of God The reason why Christ sayth I say Answ is not because hee speakes contrary to that which his Father had spoken formerly by his Prophets but because whatsoever he speaks from the Father he speakes from himselfe which the Prophets did not Propheta ad conservos Christus ad serâ—os f Chrysost sup Christ as a Lord speakes unto his servants and therefore saith I say unto you the Prophets as the servants of the Lord speake unto their fellow servants in the Lord and therefore say thus saith the Lord. Thirdly Stapleton proves this from examples Christ saith he addes new Lawes and therefore Arg. 3 he opposeth the Law of God he proves the proposition thus First Christ saith thou shalt not sweare at all vers 34. I answer it was never lawfull or allowable by Answ 1 the Law of God to sweare by those things which Christ reproves wherefore this was no new Law Secondly Christ teacheth that Divorce is never lawfull but for adultery or fornication vers 32. I answer this was an old Law and no new one Our Saviour himselfe saying that from Answ 2 the beginning it was not allowed for a man upon every occasion to put away his wife g Matth. 19.8 Thirdly Christ teacheth us under the Gospel to love our enemies vers 44. Answ 3 This was an ancient law If saith the Lord thou meet not thy friends but thy enemies Oxe or his Asse going astray thou shalt surely bring it backe to him againe h Exod. 23.4 Now none can deny but this instance doth plainely imply and injoyne love to our enemies But if any be so blind that they cannot see it or so obstinate that they will not acknowledge that it may hence bee deduced or proved that wee ought to love our enemies let him listen then to the wise man If thine enemy be hungry give him bread to eate and if bee bee thirsty give him water to drinke c i Pro. 25.21 And therefore that addition which our Saviour speakes of vers 44. Thou shalt hate thine enemy is a falsification of the Pharisees as shall bee shewed afterwards and was never injoyned by the Law of God Fourthly Christ teacheth us to love our brethren and calleth it his Commandement John 14.15.21 and 15.10.12.17 and John 13.34 and Saint Paul cals it the Law of Christ Galat. 6.2 Answ 4 This was no new commandement but an old given in the Old Testament David expresly commends and implicitly commands this brotherly love Oh how good and joyfull a thing it is for brethren to dwell together in amity and unity Psal 133. c. Yea our Saviour saith the one halfe of the Law is to love our neighbour as our selfe Mat. 22.49 which words are taken from Lev. 19.18 And therefore I may safely those rubbes removed out of the way conclude this question that certainely Christ doth not here oppose himselfe to the Law of God but to the expositions of the Pharisees Quest 2 Why did not Christ who was the true Messias ordaine new Lawes for those to walke by who were under the Gospell Answ 1 First because the Law of God was perfect Psal 19.7 and wonderfull 119.129 and spirituall Rom. 7. extending it selfe to the inward man as well as the outward for it forbids coveteousnesse and condemnes the internall concupiscence of the heart in the tenth Commandement God is to be worshipped in spirit and with spirituall worship Joh. 4.24 this also the Law commands Salomon perswades us to give God our hearts Prov. 23.26 and Moses to love and serve God with all our hearts and with all our souls Deut. 6.5 And therefore there was no need of a new Law the old being such as hath beene said Secondly whatsoever Christ taught or desired Answ 2 to teach to his Apostles and Disciples and to all his dispersed through the whole world was included prescribed and laid down in the Law and therefore there was no necessity of framing new Commandements We read of three principal Lawes which Christ commends unto all that are under the Gospell the first is to keepe the Commandements Mat. 19.17 Now this is injoyned in the Old Testament The second is to love the brethren or our brethren this also was commanded in the Law The third is to believe in Christ but this is the Commandement of the Father k 1 Ioh. 3.23 § 2. But I say unto you The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity and he doth not endeavour to prove this from the best most learned or most ancient Rabbines but onely from his word that he might teach us Observ that the onely fountaine of truth is in his word Christ doth not say It was said of old thou shalt not kill c. but Rabbi Salomon or Ben-Ezra doth not say so But I say unto you that hence wee might learne that the true tryall of antiquity is in the Holy Scriptures and therefore wee are commanded to search them Ioh. 5.39 to repaire to them Esa 8.20 because by them we are regenerated 1 Pet. 1.23 from them we have faith Rom. 10.17 yea they are able to make us perfect l 2 Tim. 3 16. The Church is our Mother therefore shee must be subject to God our Father for the wife ought to be so unto the husband and hence Saint Paul would have us to wave the opinion of an Angell rather then of the word of God m Gal. 1.8 much more then of a Father who is subject to errour as was shewed in the former verse Is there no use at all to be made of Antiquity Quest or of the opinions workes and writings of the Fathers and Ancients First in generall the true use of the Ancients Answ 1 is not to establish a new way unto heaven but to facilitate the old not to teach new opinions but to expound and explaine the ancient truths which are couched in holy writ Secondly more particularly the true use of Answ 2 the Fathers and ancient writers consists In these 4. things to wit First in the exposition of the Scriptures which is twofold namely either Positive as for example this exposition of Scripture is true because the Fathers so interpreted it This followes not Privative this exposition is false because none of the Fathers so give it here observe two things namely First this is no certaine or generall rule because often all the Fathers of some one time or for a long time have been mistaken as was shewed in the former verse in the exposition of Gen. 6.2 and 2 Cor. 4.4 Secondly this is
diversitie of sinnes but another kinde of punishment beside eternall it sheweth not For Iudgement a Counsell and Hell fire doe but signifie three degrees of the same punishment Hell fire being due to the rest but added onely for distinction to shew both the difference of the sinne and punishment Answ 2 Secondly Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Scripture for everlasting punishment or condemnation as Roman 2.3 How shalt thou escape the Iudgement of God And therefore Bellarmines consequence is nought He that is angry shall be guiltie of judgement therefore not of hell fire for Iudgement signifies the punishment of ever-burning Tophet Thirdly Saint Paul sayth No rayler shall inherit Answ 3 the kingdome of God 1 Cor. 6.10 But he that sayth Racha to his brother is a â—ayler wherefore hee that sayth Racha shall not inherit the kingdome of heavens The Minor proposition is thus proved Racha is an Hebrew Interjection and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raiak evacnare and is read by the Thalmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inavis vacuus that is a light head or cock-braine wide and emptie of wisedome or understanding Now hee that thus reviles his brother railes upon him and therefore if Saint Paul may bee beleeved hee that calles his brother Racha shall not inherit the kingdome of heaven § 8. Whosoever shall say thou Foole. Is it Sect. 8 not lawfull then at all to call any Foole Quest 1 First it is lawfull for God to call wicked men Answ 1 fooles Prov. 12.6 and for Christ to call the two Disciples foolish Luk. 24.25 yea for Saint Paul to brand the Galatians with folly Gal. 3.1 and plainly to call the Cretians Liers and Slow-bellies Titus 1.12 Secondly this place is to be understood of Answ 2 them which charge men with folly with a mind to reproach them by way of revenge we must not call any foole in anger hatred or contempt because as was formerly sayd Christians must looke upon all men as their brethren and our Saviour sayth here plainly thou must not in anger call thy brother foole Doth the abuse of the tongue deserve hel fire Quest 2 or destroy the soule First Pomerius saith Convitia reprochfull Answ 1 words are veniall sinnes when they are thus qualified I. When they are given by superiours by way of correction or reproofe II. When they proceed not from hatred but from the levity of the mind III. When they proceed from a light or small anger and from unbridled or immoderate rage IV. When they procced from no desire of disgrace that is although a man use some reprochfull and disgracefull words unto his brother in his anger yet doth it not with a purpose or intent to disgrace him V. When by the reprochfull words which are given our brother is not much disgraced Secondly Pomerius saith Maledicta evill Answ 2 speeches and maledictions are but veniall sins when thus occasioned or uttered viz. I. When they proceed from a good cause or from some calling from God II. When they are pronounced against or reflect upon him onely who hath deserved to be evill spoken of III. When they are occasioned for a trifle a matter of no great moment IV. When they are from a sudden undeliberated heat of passion These respects thinkes Pomerius doe so allay and qualifie the poyson of the tongue that it wil not prove mortall unto us Thirdly we have a more sure word of prophecy Answ 3 to resolve and establish us in this particular then the opinion of an erring Papist and that is the word of God which teacheth us what to thinke or judge of rayling reproachfull and cursed speeches by these particulars First the Scripture commands us if wee desire to approve our selves to have put on Christ to put on the vertue contrary unto these Put on therefore as the elect of God bowels of mercies kindnesse humblenesse of mind meekenesse long suffering forbearing one another and forgiving one another p Coloss 3.12.13 All these are contrary or opposite to reproaches and evill speakings and therefore if the one bee commanded then is the other forbidden if one bee an argument of an elect vessell the other is of a reprobate at least for the present And therefore whether simply taken or according to Pomerius his qualifications and restrictions they are no veniall sinnes Secondly the Scripture prohibites these ex consequenti by a necessary consequent Let no corrupt communication proceed out of your mouth but that which is good c. That you grieve not the Holy Spirit of God q Ephes 4 21. Now none will deny but that reviling and wicked speeches are corrupt communication at least tend not to edification but rather offend God The Apostle seemes plainely thus to argue those speeches which are corrupt and edifie not the hearers are displeasing to the pure Spirit of God and become not Christians but rayling reviling and reproachfull speeches are corrupt and tend not to edification and therefore they are unbeseeming Christians and displeasing to the Holy Ghost and consequently in their owne nature lethall and not veniall Thirdly the Scripture dislikes all speeches of this kind because they argue that there is neither grace in us for the present nor hope of glory for the time to come I. That man who gives way to these abusive speeches doth thereby testifie that his heart is not seasoned or sanctified with true grace If any man seeme religious and bridleth not his tongue he deceiveth his owne heart and his religion is in vaine r Iam 1. â—6 II. That man is as yet no heire of glory Be not deceived for raylers and revilers shall never enter into the kingdome of God Å¿ 1 Cor. 6 10. I conclude this particular with this plaine syllogisme That which excludes us both from grace and glory is mortall and not veniall but rayling reviling and reprochfull words not being repented of exclude us both from the possession of grace and true hope of glory therefore they are no veniall sinnes Fourthly these are directly and positively forbidden by God in his word and therefore are no veniall sinnes in their owne nature Lay aside all malice envy and evill speakings saith Saint Iames t 1 Pet. 2.1 and Saint Paul most plainely Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you u Ephes 4.31 Having shewed that rayling and reprochfull words are Quest. 3 mortall sinnes it may hence be further demanded why the abuses of the tongue doe destroy the soule and must bee punished with Hell Fire Answ 1 First because the tongue was given unto us for other ends speech is onely given unto men and that for this end that thereby they might performe those dueties which God requires of them viz. to wit First wee must blesse and praise God with our tongues Jam. 3.9 Secondly wee must confesse Christ with our tongues Rom. 10. Thirdly wee must invocate and supplicate the
by Christ who hath sufficiently satisfied for our sinnes and unto the remission of sinnes onely a lively faith in Christ is required of us Therefore to say that a man by his owne satisfaction must pay the utmost farthing of his debt unto God is a blasphemous assertion and derogatorie to the value of Christs death k Willet Synops fol. 410. initio Thirdly this verse will not serve them to build Purgatory upon as followes in the next section Answ 3 § 4. Agree with thine adversary quickly Sect. 4 whiles thou art in the way with him lest the adversary deliver thee to the Iudge and he to the officer by whom thou shalt be cast into prison and from thence thou shalt not come till thou have paid the uttermost farthing Bellarmine strongly urgeth this verse for the proofe of Purgatory Object as doe also divers others of the Papists There is mention say they of a prison from whence the Captives shall in time come forth which cannot bee possibly be meant of hell because ex inferno nulla redemptio from hell there is no redemption Bellarmine more plainely argues thus By the way is meant this life present by the adversary is meant the law of God himselfe by the Judge is meant Christ by the Officers the good Angels or the divels by the Prison hell by the last farthing our lesser sinnes for which wee are to satisfie either in hell or in Purgatorie Bellarm. Tom. 1. fol. 1804 de Purgat li. 1. Cap. 4. First if we should grant the Cardinall all hee Answ 1 desires but onely the last particle wherein hee begs the question or in Purgatorie yet he could conclude nothing against us Amesius Tâ—m 2. pag. 200. Secondly this saying of our Saviour may safely be expounded according to the letter of the affaires of this life as Saint Chrysostome doth expound it that men to prevent their further danger should be ready to compound their controversies betimes And such counsell also the Wiseman giveth That if a man have given his word and is become a surety for another he should not sleepe before he had delivered himselfe l Pro. 6.3 And this exposition is most agreeable to the Text for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary at the Law And Luke 12.58 where the same sentence of our Saviour is repeated there is mention made of the Magistrate and of the Jaylor which are termes and Offices properly fitting the businesse of this life Willet Synops fol. 407. Answ 3 Thirdly here is in this argumentation a sophisme called Figura dictionis for Bellarmine faines unto himselfe here an allegory where as Christ useth plaine proper and perspicuous words especially in Saint Luke where the Magistrate and Jaylor are named and then from this unnecessary allegoricall sense he frames an argument for the confirmation of an article of his faith which is 1. against his owne rule delivered lib. 3. cap. 3. De verbo Dei 2. Against the rule delivered both by the ancient and moderne Divines Diligenter cavendum esse ne quae dicta sunt allegoricè tanquam propriè dicta intelligamus m Aug. doct Chri. lib. 3. Cap. 10. We must take speciall heede that we expound not those things literally which are onely allegorically meant Yea III. this practise of the Cardinall is contrary to that Axiome of the Schoolemen which Thomas so often repeates viz. Symbolicam Theologiam non esse argumentativam that is certaine and necessary arguments cannot bee drawne from Allegories Answ 4 Fourthly if this Allegoricall exposition of Bellarmines be true and that men ought to satisfie for their sinnes event unto the last farthing then it will follow that Christ hath in no sort satisfied for our transgressions for it is well enough knowne what is meant by this phrase of speech I will keepe him in prison untill hee have paid the last farthing But this consequence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and impious and therefore so also is the Antecedent Sadeel fol. 250. advers human satisfac Answ 5 Fifthly if we draw these words to a spirituall understanding by the prison hell must bee signified a place of everlasting torment and not Purgatorie as appeares thus First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prison is taken 1 Pet. 3.19 for the place of the disobedient which is Hell for they doe not use to send obstinate sinners to purgatorie Secondly he shall not come out till hee have paid the uttermost farthing or as Saint Luke saith the utmost mite that is never unlesse he dare say that a sinner is able by his punishment to satisfie the utmost mite of his debt that is his sinne unto God which is great blasphemy to affirme and contrary to the Scriptures wee not being able to answer God one thing of a thousand n Iob 9.3 Sixthly this place may be expounded by that Answ 6 parable Mat. 18. where the unkind servant is cast into prison till hee should pay all that was due verse 34. that is hee should lye there for ever for the debt was ten thousand talents too much for a Prince much lesse for a servant to pay and verse 25. hee had nothing to pay and therefore his Master forgave him the debt verse 32. Wherefore we see our debt is not payed unto God by us but forgiven and where it is not pardoned it can never be paid Againe it followeth verse 35. So shall my heavenly father doe unto you if you forgive not from your hearts one another your trespasses What is this So shall my father doe unto you sent them to Purgatorie No but unto hell for uncharitable and malicious men which will not forgive others I hope they will not ordaine unto a place of temporall punishment for as Saint Iohn saith he that hateth his brother and so is a manslayer cannot have eternall life o 1 Iohn 3.15 Chemnit de Conc. trid part 3. fol. 135. Seventhly although Bellarmine brag much of Answ 7 the Fathers yet they favour not his opinion here if faithfully dealt withall as is clearely proved by Chem. concil trid part 3. pag. 135. a. Eightly by the word Prison Bellarmine understands Answ 8 both Hell and Purgatorie so that Donec untill must signifie both nunquam aliquando never and sometimes which is grossely absurd Lastly although this place be objected by Bellarm Answ 9 Coster Valent. and others yet it is sufficiently confuted by their owne Iansenius in hanc locum from Bishop Mortons appeale fol. 15. fine VERS 27. Vers 27 Ye have heard that it was said by them of old time thou shalt not commit adultery § 1. Audivistis ye have heard Sect. 1 From whom did they heare this Quest 1 Not from the Vulgar sort Answ or common people but from the Priests that is the Pharisees who taught them that there was nothing to be considered or looked unto in this Commandement Thou shalt not commit adultery but onely the actuall sinne
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
matter of the worke but not those which are good in respect of the manner of doing that is they doe bonum non bone a good thing but not well he who desires to see a Jesuiticall conflict let him reade Maldonate upon this verse where hee shall see him fighting for us against his brother Jesuite affirming boldly that none shall bee rewarded for anie of these workes here mentioned except they doe them propter Deum for Gods sake Fourthly Bellarmines proofe is frivolous in Answ 4 saying if the worke had not beene good Christ would have said Cur hoc facitis Why doe ye this and not quid amplius facitis what doe ye more for they are both one in effect for if every good worke be rewarded by God and these to love our friends or to salute our neighbours are not rewarded by him and are denied a reward because Pagans Publicans do theÌ„ Then it must needes follow that these workes shall not bee rewarded by God in Pagans and Publicans neither in them are good workes p Chamicr de lib. arb l. 4. Cap. 9. Sect. 7.8.10 Tom. 3. fol. 99. Vers 48. VERS 48. Be ye therefore perfect even as your Father which is in heaven is perfect § 1. Be ye therefore Sect. 1 These words having reference unto those which goe before it may be demanded Quest By what degree our Saviour ascended to perfection Answ 1 First hee would not have his to offer wrong unto their neighbours or brethren Answ 2 Secondly not to be revenged more then the wrong suffered or sustained requireth Thirdly not to bee revenged so much as the Answ 3 wrong done requireth but to be quiet Answ 4 Fourthly to suffer further injury rather then revenge any Answ 5 Fifthly to doe more then he requireth that doth him wrong Answ 6 Sixthly not to hate him that doth him wrong but even to love him Answ 7 Seventhly to be beneficiall unto him and to pray to God for him Chrysost Homil. 18. s Argu. We produce this place against that Popish distinction of Precepts and Counsells Our Saviour here saith ye shall be perfect as your heavenly Father is perfect Therefore all Counsels tending to perfection are Commandements If there be any thing whereby we may more neerely attaine unto perfection wee are commanded and bound to doe it as for example if a man can better obtaine this perfection of godlinesse by living single if he have the gift hee ought to doe it Replie Bellarmine lib. 2. de Monach. Cap. 9. Arg. 5. distinguisheth There are saith he two kindes of Perfection a lesse which consisteth in the full keeping of the law which is necessary to salvation this perfection is commanded in this vers There is a greater perfectioÌ„ not simply necessarie unto salvation but required for the obtaining of a more excellent degree of glory and this perfection consists in the observation of counsels and this our Saviour meaneth when he biddeth the young man to sell all that he hath that he may Answ 1 be perfect Mark 10.21 First there can be no greater perfection then the absolute fulfilling of the law which is in love wherefore that which he calleth the lesse perfection is the best seeing it fulfilleth the law q Rom. 13 10. and 1 Iohn 4.12 16 17 Secondly the perfection spoken of in this Answ 2 verse is the best perfection we must labour to be perfect as God is perfect now what greater perfection can there be than to be perfect according to the example of God Answ 3 Thirdly that perfection which our Saviour in this verse speaketh of is that which is described before verse 44. Love your enemies c. which perfection all the Papists referre unto a Counsel not unto a precept as doth also Bellarmine himselfe de Iustificat lib. 4. cap. 3. and therefore according unto himselfe his distinction is false and frivolous Bellarm. enervat Ames tom 2. fol. 163. Answ 4 Fourthly that thing whereunto Christ exhorteth the young man is not so great a point of perfectâ—on as this whereof Christ speaketh that we should love our enemies for a man may give all his goods to the poore and yet bee without love r 1 Cor. 13.3 but a man cannot love his enemies unlesse he have love And therefore that exhortation to perfection Å¿ Willet synops fol. 323. containeth not onely a Counsell but a command Sect. 2 § 2. Be ye therefore perfect Quest 1 What is meant by this exhortation unto perfection Answ 1 First some understand it particularly of love and mercy towards our enemies because the true praise of Christian perfection doth consist in the power of pardoning and loving our enemies with our heart Why doth Christian perfection consist herein First because there is nothing more difficult to nature than to pardon and love our enemies Secondly because there is nothing more opposite unto Sathan than this is to love those who hate us Thirdly because there is nothing wherein we more resemble or come neere unto our God than this to forgive those who have injured us and to love them who hate us Answ 2 Secondly some understand this exhortation generally as if our Saviour would say study and labour after every degree and kind of perfection which is in your Father Object But none are or can be perfect so long as they live here for none are good Matth. 19.17 but in many things sinnefull Iames 3.2 and if any deny this and say he is no sinner Iohn will tell him he is a lyar t 1 Iohn 1.8 10. Answ There is a double perfection to wit either First Absolute which is an herb growing onely in heaven and is found in God the Angels and glorified Saints this perfection is spoken of in 1 Corinth 13.10 Heb. 12.23 and Phil. 3.12 This we cannot attaine unto in this life but must endeavour unto as long as we live Secondly limited which consists in sincerity when the heart is upright examples whereof we have 1 King 15.14 and Phil. 3.15 Now this is required in us and is called perfection in a three-fold regard namely I. Because there is in us a sincere purpose to obey and please the Lord in all things II. Because we have the seeds of all vertue in us III. Because we endeavour daily to bee more holy more pure more perfect Ephes 4.13 Why must we thus labour after this perfection Quest 2 of sinceritie First because it is commanded and that both Answ 1 in the Law and Gospell I. In the Old Testament it is required of Abraham be perfect Gen. 17.1 and of all the people of God Deut. 18.13 and of Solomon u 1 Chro. 28.9 II In the New Testament Be ye perfect 2 Cor. 13.11 Secondly because it is commended and that Answ 2 both I In the Old Testament as in Noah Gen. 6.9 and in Hezekiah 2 King 20.5 and Asa 1 King 15.14 II. In the New Testament Zachary and Elizabeth were both perfect
Luke 1.6 Thirdly because the contrary is condemned Answ 3 I. In the Old Testament Amaziah is reprooved because he sought not God with a perfect heart 2 Chron. 25.2 And II. in the New Testament Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21 Fourthly because this is the end of the Ministery Answ 4 of the Gospel Ministers teach that their people may be perfect Col. 1 28. that as pure virgins they may present them unto God 2 Cor. 11 2. Fifthly because this the godly pray for Epaphras Answ 5 striveth fervently for you in prayers that ye may stand perfect and compleat in all the will of God Colos 4.12 Sixthly because we must labour to regulate Answ 6 and conforme our lives according to the will of God but that is perfect Rom. 12.2 study to know what the good and absolute and perfect will of God is Seventhly because God loves those which Answ 7 are perfect and will helpe them in the time of need The eyes of the Lord run to and fro thorowout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16.9 What kind of perfection must we endeavour Quest 3 after Perfection is two-fold to wit either Generall which is First Fide in faith gird up the loynes of your mind that you may beleeve perfectly u 1 Pet. 1.13 Answer Secondly Paenitentiâ in Repentance Resolution and a true Purpose of the heart First to hate leave and forsake all sins the least as well as greatest Secondly to abstaine from the appearance of evill 1 Thess 5.22 that is the circumstances of sin and all scandalous actions Thirdly to detest all evill even in the hidden man of the heart Fourthly to loath and leave all sin for ever even untill death Particular and that both Within in A right heart which is called justitia veritatis holinesse of truth w Ephes 4 24. and sincerity and truth Iosh 24.14 and 1 Chron. 29.9 and 2 Chron. 19.9 A good conscience 2 Corinth 1.12 Knowledge Rom. 16.19 and 1 Corinth 2.6 and 14.20 and Heb. 5.14 Without both in Our life and conversation here read these places 2 Samuel 22.24 Ephes 6.13 Phillip 3.15 and 2 Tim. 3.17 1 Iohn 2.5 and 4.12 and 1 King 11.4 and 15.3 Our words see James 3.2 Patience in wrongs injuries tribulations and the like Iames 1.4 The circumstances of puritie following after those things which are honest and of good report x Phil. 4.8 labouring to doe that which is good and to doe it well Quest 4 By what meanes may wee attaine unto this perfection of sincerity Answ 1 First be watchfull over thy wayes and life stand upon thy watch-Tower be a perpetuall Centinell because thy enemies are both many and crafty and strong and very vigilant Answ 2 Secondly have regard unto the Law of God let that be thy Judge marke and observe that strict purity which is therein required and remember thy duty is to labour to fulfill all righteousnesse Answ 3 Thirdly looke upon the godly and Saints upon earth and imitate them Brethren follow me and together with me them also who walke according to our example Phil. 3.17 Answ 4 Fourthly meditate upon the infinite purity and perfection of God but of this in the next Section Sect. 3 § 3. As your Father is perfect Quest 1 Must we labour to aspire to the infinite purity and perfection of God is not this insolent impiety as Gualter thinkes little lesse than the sinne of Lucifer Answ 1 First to thinke that wee can bee so perfect as God is is the errour of the Novatians and Adamites contradicted by Saint Paul in these places 1 Corinth 15.10 57. and 2 Cor. 3.5 and 5.7 Answ 2 Secondly but to aspire and strive unto this perfection is pious and to grieve because we are so imperfect is a good thing for thus doth David Psalme 120.5 and Paul Rom. 7.24 Answ 3 Thirdly and for us not to rest but as long as we live to endeavour to be nearer unto God to be more perfect and more and more resemble our God in righteousnesse and true holines is laudable and commendable yea commanded in this verse Ad similitudinem non aequalitatem Calvin s Quest 2 Wherein must we imitate our God Answ 1 First in love and charity towards our brethren and that many severall wayes namely we must imitate him I. In the object of love that is first we must love our enemies for he loved us when we were enemies Secondly wee must love the poore for he raiseth up the poore out of the dust c Psalme 113.7 8. II. in the degree of love wee must love them as brethren for the Lord loved as a Father doth his children read Psalm 27.10 and 103.13 and Esa 49.15 III. in patience towards those that wrong us for God is patient towards us though we provoke him daily IV. in our actions God gives us good things not evill and therefore we should doe good not evill unto others V. God never punisheth but for good he in all his corrections respects the end chastening us as a Father doth his children that wee might be amended a Pro. 3.12 and Heb. 12.5 Herein also wee should imitate our God never desiring that those who have offended us should be punished out of revenge but corrected that they might learne to amend VI. We must imitate God in affection he is loath to punish and grieves when he corrects but he rejoyceth to shew mercy Psalme 103.8 Ezech. 18.23 31 Thus should wee doe VII God in rigour and justice remembers mercy Mic. 7 18. so must we remembring summum jus summa injuria to use the extremity of the Law is hard and unchristian-like measure Secondly we must imitate the perfection of Answ 2 God in generall that is labour I. to be pure from evill yea from all evill and that alwayes II. to be compleate in all good things whether towards God or towards our neighbour or in our selves Tit. 2.11 Taking no liberty to doe any thing that is evill or to leave undone any thing that is good That so we may be perfect according to the similitude of our Father § 4. As your Father which is in heaven Sect. 4 Why doth our Saviour adde this amplification Quest 1 Qui es in caelis Which is in heaven had not the mention of the exemplar your Father been sufficient Our Saviour addes these words to teach us Answ That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God What glory felicity or excellency is there in Quest 2 heaven that the remembrance thereof should excite and provoke us unto so hard a worke as this is here mentioned The glory of heaven may be conjectured and amplified both from the Price which it cost Answ namely blood of Christ b 1 Pet. 1 18. wherein note Quis Who bought
and undauntedly but yet with modesty for constancy and boldnesse in religion differ much from boasting and vaine ostentation Secondly this verse and Mat 5.16 differ In modo in the manner of doing of good workes For All these are lawfull I. They are held forth sometimes unto Gods glory II. Sometimes for the honour of religion III. Sometimes for the example of our brother IV. Sometimes for the removall of the scandall of impiety from our selves V. Sometimes wee hold forth our good workes for the setting forth of our owne praise And this onely is faulty pharisaicall and to bee avoided § 2. And thy Father which seeth in secret himselfe shall reward thee openly In generall wee may observe how God doth Sect. 2 accommodate and apply himselfe unto us For First the Pharisees desire to be seene Secōdly the Pharisees desire to be rewarded Thirdly to be honoured before the people To this Christ answers God seeth us God will reward us God will give us our reward openly Our Saviour hereby teaching us Obser that there is no temporall good or gaine so great in sinne but the Lord can and will give us greater in spirituall things How doth the truth of this appeare that Quest 1 there is as much gaine and pleasure to be found in the wayes of grace as of sinne in the service of God as in the service of Sathan for experience seemes daily to shew the contrary First Answ God can give what he will unto his children For 1. His power is infinite and greater then the power of Satan and therefore hee can give more then Satan can give 2. His love is infinite and better then the love of Satan is and therefore hee will give more then the Divell can give 3. Hence hee makes choice of the best things to give unto his servants For why doth the Lord give spirituall graces rather unto his children then honour pleasure and riches because they are much better then these Secondly there is nothing which is seemingly Answ 2 good in sinne but there is the same really in piety and the service of God as for example 1. Dost thou love bodily Pleasure namely either first of eating and drinking here remember the greatest pleasure is in Temperance as Epicurus himselfe said yea the soule is fed with the food of the Word and Faith and Prayer and holy exercises which food farre surpasseth all the delicacies of the world Secondly dost thou love recreations and pastimes certainely there are many which are lawfull and which a religious man may use but the internall Joy of the Holy Ghost doth exceed the delight of the most delightfull recreations Thirdly wouldst thou live at peace dost thou love tranquillities oh remember the peace of God passeth all understanding Phil. 4.7 2. Dost thou love fame reputation and credit Certainly there is no greater estimation any where than in piety Yee shall be a wise and an understanding people if ye obey my Law Deut. 4.6 3. Dost thou love Riches The best treasure is grace and faith for that is more precious than gold a 1 Pet. 1.7 4. Dost thou love Honour unto the righteous is prepared a Kingdome Luke 12.32 and a Crowne of glory 2 Tim. 4.8 VERSE 5. And when thou prayest Vers 5 thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say unto you they have their reward In this sixt Chapter our Saviour forbids two things viz. Hypocrisie and that in three things First in Almes verse 1. unto 5. Secondly in Prayer◠wherein are reproved their Ostentation where there is A prohibition verse 5. A precept verse 6. Prolongation where there is A prohibition which is both Declared verse 7. Confirmed verse 8. A precept which is both Given verse 9. Amplified vers 14. Thirdly in Fasting verse 16. Care of the world verse 19. Sect. 1 § 1. And when thou prayest thou shalt not be as the Hypocrites are Quest 1 Christ neither reproving nor condemning prayer in generall but onely the Pharisaicall manner of praying it may be demanded what things are contrary to true prayer according to the doctrine of our Saviour Christ Answ 1 First not to worship the true God Ye worship saith Christ ye know not wha◠Ioh. 4.22 Where our Saviour condemns the Samaritans invocation for he who worshippeth not God aright cannot pray aright Answ 2 Secondly Idolatrie for he that prayes to Idols cannot pray aright Answ 3 Thirdly not to pray in faith and in the name of Christ is to pray amisse Whatsoever ye aske the Father in my name he will give it you Ioh. 16.23 as if our Saviour would say if you aske but not in my name then you shall receive nothing Answ 4 Fourthly they pray amisse who remaine in sinne without repentance Wee know God heares not sinners Joh. 9.31 that is those who continue in their sinnes against their consciences without repentance God will not heare though they pray unto him Answ 5 Fifthly heathenish battologie is contrary unto true Christian prayers as followeth by and by Answ 6 Sixthly Hypocrisie when men pray to bee seene of men as the Pharisees did in this verse Answ 7 Seventhly he prayes amisse who prayes contrary to the will of God as the Mother of Zebedees children did who intreated Christ that one of her sonnes might sit at his right hand and the other at his left in the Kingdome of God And therefore if we desire so to pray that our prayers may bee heard wee must 1. learne to worship truely the true God 2. Beware of Idolatry 3. Turne from sinne 4. Pray in faith and in the name of Christ 5. avoide battologie and all vaine repetitions 6. Take heed of hypocrisie 7. Frame our prayers according to the will of God Quest 2 Our Saviour saith here When thou prayest c. But what necessity is there of praying at all Answ 1 We shall handle this more fully verse 9. and therefore here briefly I answer First that by praying unto God we worship him and therefore it is necessary that we should pray Answ 2 Secondly it is meete that we should pray that so we may exercise our faith in meditating of the promises and examples of Gods goodnesse Thirdly it is requisite to pray because so we Answ 3 acknowledge God to be the authour and giver of every good gift and celebrate his name for what good things we enjoy b Pareus s pag. 651 § 2. They pray standing in the Synagogues Doth our Saviour here condemne publicke Sect. 2 Prayer Quest 1 No Answ for they are approved off both by examples from old Testament and new Moses prayes publickly Levit. 23.8 and Solomon 1 King 8 22. and David Psalm 26.8 and 68.31 and Iehoshaphat 2 Chron. 20.5 yea hence the Temple is called the House of Prayer and Christ promiseth to heare such prayers Matth. 18.21 Whence Saint Paul doth
8.26 II. That they may be able to distinguish between those who pray spiritually and those who pray hypocritically Many seeme to pray with much fervencie and therefore it is requisite that he that is supplicated should not onely heare the words which are uttered but also see the heart from whence they come Now to ascribe this unto Saints were to attribute Omnipotencie unto them which is peculiar unto God Fourthly Simul semel they should be able to heare all suites and suiters at once in all the parts of the world this also is proper unto the the Lord and cannot be communicated unto any other without a great indignity offered to his sacred Majestie For this is the difference betweene the Creator and the creature He knowes all things in instanti we know what we know successivè To helpe relieve and satisfie all our wants and desires which onely the Lord doth Reade Esa 43.11 and 45.21 and 46.5 Obiect 1 Against this last question the Papists object divers things namely First the Saints pray for us therefore wee may pray unto them Answ 1 First whether the Saints pray for us or no I dispute not because I am perswaded they pray for us in generall and as farre as they know And therefore I omit the Antecedent Answ 2 Secondly the argument is sicke of a non sequitur they pray for us therefore we may pray unto them followes not For I. We pray for our brethren therefore by this Argument they may pray unto us II. Poore men pray for Kings therefore Kings may pray unto poore men III. The Papists pray for the godly deceased therefore by this Argument the deceased Saints should pray unto the Papists which is grossely absurd IV. The Papists pray for the Pope therefore he ought to pray unto them Secondly wee stand in need of a Mediatour Obiect 2 unto the King therefore much more unto God Answ 1 First it is most true that wee have offended the Lord of Glory and by our transgressions provoked him unto anger wherefore we stand in need of a Mediatour unto him Answ 2 Secondly wee have a Mediatour which is Christ 1 Iohn 2.12 And therefore it is an injury offered unto the office of Christ to have any other Answ 3 Thirdly non est par ratio the simile or comparison holds not as thus plainely appeares I. A King cannot remember all things cannot know all his subjects cannot heare all suiters cannot particularly love all faithfull subjects because he neither knowes all nor knowes the hearts of any But God remembers all things knowes all men can heare all petitioners at once knowes the hearts of all and particularly knowes all his subjects and faithfull servants knowing them all by name II. We cannot have accesse unto the King at all times but we may unto God III. Wee are strangers unto the King but if we be the children of God then God is our Father and Christ is our Husband The Queene needs no Mediatour unto the King nor the son unto the Father And therefore if wee belong unto the Lord there is no need of any other Intercessour but Christ Ans 4 Fourthly if the King shall command mee to come boldly and immediately unto him whensoever I will and for whatsoever I desire and strictly chargeth me to use no Mediatour unto him as though I did distrust of his love then there were no neede of a Mediatour unto him yea I should disobey and displease him if I made use of any This is our case God commands us to call upon him onely and forbids us to pray unto any other as is proved plainely in the foregoing question and therefore wee sinne against him if we invocate the Saints either for mediation or intercession Object 3 Thirdly they object that it is lawfull to pray unto the Saints from experience thus Many repairing unto the shrines of the Saints and there praying unto them have beene cured of divers maladies which plainely proves that God heard the Saints in their behalfe Answ 1 First certainely there are many lies scattered abroad in in this kinde whereof their learned Papists are ashamed and will not report them as truthes but call them piaefrandes and pia mendacia because good use may be made of them as Fables may be moralized yea confessing many to be apparently false and many at the best to be suspected I referre him who makes question of this to that ingenuous Jesuite Melchior Canus o Pa. 333 334. Secondly miracles are not promised to beleevers Answ 2 but infidels 1 Cor. 14. Ecclesijs plantandis non plantatis for the setling of Churches not for setled Churches where the Gospell is about to be planted not where it is already planted And therefore these miracles they so much brag of doe rather prove them to be infidels and as yet no true Church then any thing else for to a Church so many hundred years setled as they would make us beleeve theirs hath beene there is neither need nor promise of miracles Thirdly in times past there were miracles Answ 3 wrought among the heathen were their Idols therefore true Gods Satan can transforme himselfe into an Angel of light and the Lord permitting can doe rare and wonderfull things Here they will object among the heathen the Obiect 4 Divell was invocated and prayed unto who is the father of lies Ioh. 8.44 but they call upon the Saints who will not deceive them Certainely the Saints will not but Satan can Answ Neither amongst the heathen was the divell prayed unto plainely qua talis but as an Angell of light 2 Cor. 11.14 And so at this day amongst us and them there are some who will cure horses and hogges by good prayers altogether ignorant that the poore creatures are helped by the divels meanes If any deny this let them shew why their prayers are better and more prevalent for this purpose then the prayers of other of Gods children And therefore the Papists had need well to consider this lest that Satan not the Saints cure their maladies deluding and deceiving them as a just judgement of God upon them for their incredulity and disobedience unto his word p 2 Thes 2 10 11. Fourthly we say and conclude therefore Miracles Answ 4 are to be judged by the doctrine not the doctrine by the Miracles there were those who did foretell things to come and yet God forbids the people to believe them if they teach or perswade that which is contrary unto the word q Deu. 13.1 c. Yea there shall bee false miracles in the false Church r 2 Thes 2.9.11 Wherefore the Papists must either prove invocation of Saints by Scripture or not at all for miracles against the Scripture are not to be believed ſ 2 Pet. 1.19 20. What benefits doe we receive from God that we are taught onely to pray unto him Quest 6 If he be our Father then First Answ hee will free us from all evill Secondly hee will
as Saint Paul proves plainly Rom. 7. And therefore though the workes of the regenerate should proceed from a perfectly pure mind yet we might not proclaime them perfectly pure and good because they are tainted by the body and polluted by the unregenerate part of man Prop. 5 Fifthly the illumination and purgation of the mind is here only imperfect and inchoate as appeares by these places We know in part and wee prophecie in part 1 Cor. 13.9 and Rom. 12.2 and Ephes 4.23 The Apostle exhorts those who are regenerate to labour to be more and more renewed in the spirit of their minds Prop. 6 Sixthly notwithstanding these reliques of darknesse and corruption the regenerate are called by the Lord A parte meliori from their better part light now ye are light in the Lord Ephes 5.8 And their workes pure as followes by and by Answ 3 Thirdly the single eye signifies not perfection but integrity and singlenesse of heart without guile or dissimulation Thus Augustine acutely distinguisheth betweene Rectum corde mundum corde right in heart and cleane in heart Rectus corde est ut recto cursu id est rectà fide atquè intentione pervenire possit ubi habitat mundus corde Hee is right in heart which endeavoureth that with a right course that is with a right faith and intention hee may at length come thither where dwelleth the cleane in heart m August de perfect justit contr Celestin Thus in both places objected by a single eye wee must understand a minde enlightned and purged by the Hâ—ly Spirit and by a light body a life and conversation shining in righteousnesse and holinesse Fâ—r if thâ— eye be cleare and quicke sighted a man walkes on cheâ—refuâ—ly and readily in the right way if the eye be blind or vitiated a man stumbles and fals and erres And so if the mind bee enlightened and purged the child of God walkes on in the right way of the Commandements of the Lord but if it bee obscured and blinded then a man walkes in the way of darknesse and sinne Answ 4 Fourthly Bellarmine erres in saying that a single eye is a good intention For by the single eye is not meant the intention neither is it to be restrained thereunto but the pure light of the minde for a good intention doth not suffice for the producing of a worke full of light as appeares by Saint Paul who wanted not a good intention when hee persecuted the Church and members of Christ and yet the work was a work of darkenesse because it did not flow from a minde enlightned and purged Answ 5 Fifthly the Jesuites inference is erroneous that any fault or defect going along with a good worke makes the worke wholly darke and wicked for it followes no more then this some ignorance or ignorance in somthing may be found in Socrates or Aristotle and therefore they are altogether ignorant Answ 6 Sixthly hee doth not rightly conjoyne an evill intention and any other obliquity not truly affirme that there is the same reason in both for the vitiating and corrupting of an action which is good in its owne nature and kinde for the malice or evilnesse of an action principally depends upon the will and therefore an evill intention doth argue the action to be crooked and depraved But any other obliquity or sailing which sprouts from the corruption of our nature doth not argue voluntary malice and consequently doth not vitiate a moral action which is good in its owne nature Although if wee speake strictly our best actions may bee called bad for their imperfections and defects which cleave unto them Seventhly the light having no darknesse Answ 7 mentioned by Saint Luke is faith which wholy inlightneth the body as Christ saith He that is washed is cleane every whit Iohn 13.10 But this maketh not for the perfection of workes Eightly yet the light of faith though considered Answ 8 in it selfe it hath no darknesse yet in the sight of God and conferred with his light is full of darknesse as Hierome well noteth upon those words God is light and in him is no darkenesse n 1 Ioh. 1.5 Hee sheweth that all other lights are obscured with some blemishes Ninthly Saint Luke saith that the light body Answ 9 hath no darke part in it because in every worke it followes the light and walkes by the direction thereof and yet there may bee some darknesse mixed with this light The Moone is all enlightned at full Moone and yet even then some darkish and duâ—kish clouds appeare in her And therfore al these things considered we date not subscribe to the Cardinal who saith that the good workes of the regenerate are perfect I find this present Objection handled by B. Davenant de justitià actuali Cap. â—6 pag 4 8 439. By D. Willet Synops of good workes part 3. qu. 2. fol. 127. By Chamier de oper impeâ—f lib. 11. Cap. 22. § 10. fol. 361. â—om 3. and Amesius Bellar. â—nerv tom 4. pag. 197. From all which I haue borrowed something § 3. If the light that is in the body be darknesse Sect. 3 how great is that darknesse These words are alleadged by Mr. Weâ—mse in the last part of his exercitations to prove that the originall Text of Scripture is not corrupted pag. 117. The Scriptures are the light of the Church and if the Originall Text were corrupted how great were the darknesse of the body The Lord hath Instrumenta gratiae Conjuncta Remota Remota instrumenta gratia are the preachers and their writings and they may be corrupted Conjuncta instrumenta gratiae are the Prophetes and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church VERS 24. No man can serve two masters Vers 24 for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon § 1 No man can serve two masters Sect This verse containes a compleate Categorical syllogisme No man can serve two Masters But God and Mammon are two Masters Therefore neither ye nor any can serve God and Mammon The Minor proposition that God and Mammon are two contrary Masters our Master takes as granted and proves the Major ab effectis from the effects of love hatred adhesion and neglect If he love the one he must hate the other if he hold to the one he must neglect the other No man can serve two masters Many men serve two partners Object many men serve two persons a husband and a wife many men serve two Consuls yea two Friends How therefore is this true No man can serve two Masters First some expound this of opposite and contrary Masters that a man cannot serve two enemies Answ 1 and this is true in the present case for God and Mammon are opposites and enemies Secondly the Proposition seemes universally Answ 2 true understanding it with a double distinction viz. 1. Distinguish
was a righteous man and yet he saith of himselfe I am poore and needy Psal 40. last verse which shewes that hee wanted many things Rabbi Semlai was wont to say In omni loco in quo invenis pro haereticis objectionem Answer invenies quoque medicamentum illius in latere ejus Pet. Galatin wheresoever thou findest a passage of Scripturee which may seeme to serve an heretick to ground an objection upon looke diligently and thou shalt find an answer to the objection in the same place It is a proverbe wheresoever you see a Turtle you may bee sure to finde her mate within a stones cast so the Rabbi thought that what place of Scripture soever an hereticke should produce for the confirming of an errour in the same verse or at least Chapter aman might find how the objection were to bee answered I finde the truth of this in this present objection for in the very same verse there is an answer thereunto It is objected David is poore and needy To this he answers that the Lord thinketh upon him and is his helper and deliverer whereby hee manifestly shewes that hee trusteth in God and is not perplexed with the care of distrust and diffidencie The righteous are sometimes exules Obiection 2 banished from their countrey friends possessions and meanes and so want all good things The godly shall alwaies finde some place which shall receive them Answer if Moses be banished he shall finde a Iethro to entertaine him if Elias be in danger the crowes shall feede him and the widdow shall entertaine him if Ieremiah bee in danger hee shall find either the King or Abimelech to favour him if David be forced to fly hee shall be received of King Achish The providence of God never sleepes but hee watcheth still over his so to preserve and keepe them that a haire shall not fall from their heads without his divine providence We see when Iacob was in danger of Laban God warned not to harm him d When Abraham had like to have beene wronged by Abimelech God threatens to punish Abimelech if hee injure the Prophete. Thus God is alwaies ready to take notice of all the wants distresses and dangers of his children and is able to succour and redresse them when he will The righteous have not every Objection 3 good thing how then is it said that all things shall bee added unto them Great was the want and necessity that Paul was in 1 Corinthians 4.9.10 11.12 and 2 Corinthans 4.7 c. and 11.9.23 and 1 Corinth 15.19 yea a brother may want James 2.15 and many havef. First there are many temporall things which are not good for the children Answer 1 of God principally in respect of their infirmity and weakenesse There are many things which would be unto them more like poison then foode rather bridles to keepe them backe from the service of God then spurres to pricke them forward yea like thornes to choake the seede of the word g Mat. 13.22 and ginnes to ensnare themselves h 1 Tim. 6.9 and therefore no wonder if God withhold such things from his children Answer 2 Secondly there are many temporall blessings which are not necessary for the children of God For I. God can give them Analoga some other things that may bee as good for them as that which they want Man lives not by bread onely neither is God ever driven to such a straight that he hath but one way left to helpe his children If the children of God bee hungry it is all one to them for the Lord to give them bread or to take away their hunger now hee can doe either of these and therefore bread is not simply necessary God can feede Elias by the Crowes and the Israelites in the wildernesse with quailes and Manna and can take away hunger of Elias and Moses and enable them to subsist without meate fortie dayes II. Sometimes God withholdes temporall blessings from his children but gives them greater and better things that is such internall solace and joy in their wants and sufferings that they scarce feele them or are sensible of them Wee are saith Saint Paul as sorrowfull yet alwaies rejoycing as poore yet making many rich as having nothing and yet possessing all things 2 Corinth 6.13 and Romans 8.37 It is all one whether the Lord take off our heavie burthen or inable us to beare it and hee can do either and will do one And therefore it is no marvell if the Lord withholds some temporall things from the righteous seeing they are not necessary for them hee being able to give them other things which may be as good for them or better Answer 3 Thirdly whatsoever temporall blessings are both good and necessary for the righteous God will certainely give unto them in his due time Obiection 4 The wicked are more blessed in temporall things then the righteous are as appeares Psa 73. how then is this promise of our Saviours that all things shall bee added unto them made good Answer 1 First God gives good things to good men in mercy and as blessings Psal 146.8 Secondly God gives good things to Answer 2 evill men for a threefold cause namely I. That hereby they might bee comforted and encouraged in their labours and honest callings II. Because they have no other comfort besides that which they have here in this life the portion of the wicked in the life to come being torments eternall and insufferable III. That hereby they might bee fatted unto slaughter They spend their dayes in good things and in a moment they goe downe to the pit Psalme 73.18 Iob 21.13 How doth it appeare that righteous Question 4 and holy men shall lacke nothing that is good and necessary for them First in generall it is evident thus Answer 1 God gives good and necessary things to the other creatures therefore hee will much more give them unto his children as was proved before verse 28 29 31. Secondly in generall God for the Answer 2 righteous mans sake often blesseth the wicked therefore hee will much more blesse the righteous himselfe propter quod unum quodque est tale id ipsum est magistale God blessed Egypt for Israels sake and Potaphar for Iosephs and Laban for Iacobs and Zoar for Lots and therefore the righteous themselves are much surer of blessings Thirdly and more particularly God Answer 3 is omnipotent or in all things potent hee is not a God of the mountaines onely but of the vallies also hee is alwaies ready and alwaies able to give unto his children whatsoever is good and necessary for them hee is alwaies at their right hand and therefore will not fuffer them long to lacke Reade Psalme 16.8 and 145.18 Fourthly the truth hereof appeares by Answer 4 the consideration of Gods end in giving good things unto the righteous which is twofold namely I. God gives them for their consolation that they might not be too much dejected or cast downe but
practise 2. Because by the doctrine and discipline of our Church and Land those who will not obey but will bee wicked are punished Secondly concerning the Papists wee say that great is the securitie impietie and prophanesse in the Papacie and Church of Rome and that it proceeds from and is occasioned by the doctrine and tenents of the Church we prove it thus First they occasion impuritie while they command all their Priests to remaine unmarried when scarce either one or other of them hath the gift of continencie And so necessarily followes fornications adulterie Sodomy and all manner of uncleannesse among their Friars Monkes Nunnes Priests and Jesuits Secondly they teach perfidiousnesse and truce-breaking that neither word promise or oath is to bee kept with those who are not Papists as they are Guicciardinus De jure belli lib. 3. ca. 19. pag. 662. 3. They teach tyranny when they arme Kings against the faithfull provoking theÌ„ to kill those who never were convicted either of heresy or blasphemy Mr. Fox in his Monuments and those histories which write of the Spanish Inquisition give abundant examples hereof 4. They teach Idolatrie while directly they command prayers to bee made to the Virgin Mary and to the rest of the Saints and with tooth and naile maintaine such Idolatry to be lawfull Greg. de Valent. de Idol lib. 2. cap. 7. 5. They teach rebellion and treason while they suggest unto their hearers the odiousnesse of a lawfull Magistracie and as it were arme them with fire and sword to burne up murther or depose lawfull Christian Kings as they have done more then once in France and attempted often in England And therefore by these fruits of their Doctrine they are easily to be discerned How many sorts and kinds of fruit are there First fruits are either good whereof by and by or evill Question 3 Secondly evill fruits seeme here exprâ—sly to bee Answer 1 threefold namely Answer 2 1. Thornes these are of evill juyce and signifie Hereticks 2. Thistles these are vaine light and chaffie signifying those who swell and are puffed up with vaine glory 3. Corrupt trees whom a putrified heart hath corrupted both in Teaching and Living But the words are not to bee wrested Thirdly there is indeed a fruit namely Answer 3 1. Dogmatum of Opinions which is either 1. Against God and that either First against the persons and Trinity as the Arrians and Vorstius held divers things Secondly or against salvation by grace in Christ Or Thirdly against the glory of God and that either by the invocation or adoration of the creatures Or 2. Against his word and the dignitie thereof as the Papists who hold it imperfect and insufficient unto salvation without humane or Ecclesiasticall traditions 3. Or against the zealous profession of religion as many doe who holds all those nice and foolish people who are carefull to fulfill all righteousnesse and make conscience of committing the least sinne 2. Vitae of life as those Preachers whose lives and conversations are scandalous § 2. Doe 〈◊〉 gather grapes of thornes Section 2 Whether are these words to bee understood of Question 1 false Prophets onely or of all wicked men Answer 1 First it seemes generall because Saint Luke addes them to the prohibition of hypocriticall judgement Luke 6.42.43 Secondly Calvin thinks them to belong to false Answer 2 Prophets onely and that Saint Luke doth there conjoine things which are disjoyned and separated in time Thirdly I conceive the words speake of both Answer 3 And therefore I thinke 1. Christs scope is to admonish us of false prophets And 2. His admonition is urged from a generall rule And 3. That he concludes generally verse 20. Although I believe as I said even now that these words may be taken both generally and particularly yet in this verse I will onely handle them as spoken to false teachers What Prophets doth our Saviour here speake of Question 2 First a Prophet properly signifies one who foretelleth Answer 1 things to come according to the revelation made by him from God unto the people But Prophet doth not thus signifie in this place Secondly a Prophet sometimes signifies one who Answer 2 did expound the predictions and prophesies of the Prophets Thus Hulda was called a prophetesse Thirdly a prophet sometimes signifies him who Answer 3 from the bookes of the Prophets doth exhort the people unto repentance conversion and laying hold upon Christ Luke 24.27 Fourthly and lastly a prophet signifies one who teacheth Christ the end of the Prophets in the Ministerie Answer 4 of the Gospell And thus Saint Paul saith Hee that professeth speaketh unto men to edification and exhortation and comfort 1 Corinth 14.3 And thus the word is taken in this place Question 3 How many kindes of prophets are there Answer There are two namely Good and Evill First there are good prophets whereof two things are predicated namely 1. That he fructifies in good fruit And 2. That hee cannot fructifie in evill fruit Wherby is taught by our Saviour to wit That he is not to bee esteemed a good Minister who doth not show and shine forth in good works for it is required of a Minister that hee should be faithfull c. (t) 1 Cor. 4.2 reade 1 Corinth 9.15 and 2 Tim. 4.2 And therefore they must bee extraordinary carefull of two things to wit 1. Of their doctrine that they teach truely prudently fitly holily and diligently And 2. Of their lives wherein two things are to be regarded namely First negatively they must not so live that they disgrace either the profession of religion or that high calling whereunto they are called Rom. 2.24 Secondly affirmatively they must so shine in good works that God may bee glorified in them and by them Matth. 5.16 Secondly there are evill prophets In whom two things are pointed out to wit 1. That they are thornes and thistles and corrupt trees Question 4 Why are False-prophets compared to these things Answer 1 First because as thornes and thistles pricke hurt and wound the body so doe they the soule Answer 2 Secondly because as these things are contemned and despised so false prophets ought to bee being no better then unsavourie salt which is good for nothing Answer 3 Thirdly because as thornes and rotten trees are appointed for the fire so these are neere unto a curse and their end is to bee burnt Hebr. 6.8 as followes by and by verse 19. 2. That false prophets cannot bring forth good fruits Question 5 Cannot evill teachers teach hypocritically and Answer 1 so outwardly well First sometimes they speake from the heart and freely and then they speake as they are that is evilly as they are evill If 1. They bee hereticall or schismaticall Or 2. If they bee impure and given unto the world Or 3. If they bee ignorant of Christ Or 4. If they bee barren fields voide of all grace And speake as they thinke then without doubt they must needs speake coldly and
to the law as the comfortable promises in the old Testament to the Gospell Secondly the places alleadged doe prove onely Answer 2 that the law and the Gospell are joyned in use but it followeth not hence they have the same operation and effect Saint Peter Acts. 2. and 3. And the rest of the Apostles in their sermons tempered the threatnings of the Law and the comforts of the Gospell together by the one drawing the people to repentance by the other ministring hope of remission of sinnes the same course ought the Ministers of the Gospell to take in teaching the people now first in humbling them by the Law and then comforting them by the Gospell but all this sheweth onely a joyning of the Law and the Gospell in use not in nature or propertie Answer 3 Thirdly the Gospell worketh feare and terror per accidens not of it selfe but accidentally and improperly as Saint Paul saith the Gospell is the savour both of life unto life and of death unto death 2 Corinth 2.16 That is properly and of it selfe it worketh unto life but not so unto death for that is not the proper effect of the Gospell but is onely caused by the wilfull contemners and disobedient hearers of the Gospell by whose perverse nature the sweetnesse thereof is turned to bitternesse So then to the faithfull and believers the Gospell bringeth comfort and peace and if it doe not so unto others the fault is in themselves But the law brought terrour to all even to the righteous for Moses trembled and quaked at the delivering of the Law Hebr. 12.21 (e) Willet Synopsis fol. 101 3. P. Secondly this threatning may bee referred unto all that every tree which beareth not good fruit that is every man who doth not bring forth the fruits of righteousnes and religion in his life and conversation shall be cast into hell Wee have here two things to be considered of 1. The Persons Judged 2. The Judgement Section 1 § 1. Every tree Observat In these words Omnis arbor our Saviour teacheth That none of those shall escape judgement whatsoever they are whom God findes guiltie Every man shall bee judged by God at the last who will give to every one according to his workes 2 Cor. 5.10 and cast all that are guilty into hell (f) Psalm 9.17 Many are the examples which wee have to prove this trueth that none shall escape who are but corrupt and fruitlesse trees namely First he spared not Kings as we see in Ahab Saul Balthazar and Herod Neither Secondly Prophets as wee see in Balaam and 850. of Baals priests Neither Thirdly his most deare and beloved people as wee see in Ephraim and Iudah Hos 14.1 Isa 5. Neither Fourthly Apostles as wee see in Iudas For the Lord is no respecter of persons but when all shall stand before him will deale justly with all in judgement neither respecting the person of the poore nor of the rich Sect. 2 § 2. Every tree that bringeth not forth good fruit Quest 1 How many sort of evill trees are there Answer 1 Three according to the fruits to wit First there are some trees that beare obnoxious hurtfull and poysonous fruit Secondly some that beares onely leaves and no fruit at all Thirdly some trees beare idle vaine and unprofitable fruit Now these seeme to be the best because they endeavour to bring forth fruit but because their fruit is not good and profitable they are therfore destroyed also Our Saviour hereby teaching us That none can be secure from the wrath and vengeance of God Observat but onely those whose fruits are approved by him Reade Matth. 3.10 c. Act. 2.38 and 3.19 and Luke 13.6 and Isa 5.5 and Iohn 15.1.2 and Luke 3.8 Why shall none escape the anger of the Lord but Quest 2 those who bring forth good fruits First because a tree is good for nothing else but Answer 1 bearing of fruit Ezech. 15. This is spoken of the vine Secondly because Gods expectation is for fruit Answer 2 that is all that hee lookes for of the tree And therefore when hee lookes for that and findes it not hee curseth the tree as we see in the figge-tree Matth. 21.19 Thirdly God expects fruit and that good fruit Answer 3 and that onely And therefore hee who answereth not the Lords expectation therein shall bee hewen downe and cast into the fire There are three sort of Trees to wit 1. Some beare evill fruit as the wilde Olive and the wild vine These shall presently bee cut downe and cast into the fire Jsa 5.5 c. Heb. 6.8 2. Some beare no fruit these are spared a time to see if they will beare but if not at length they are cut downe also and throwne to the fire Luke 13.6 3. Some beare good fruit but it is but little and that little in part rotten And these are pruned and digged about and manured that they may bring forth better fruit and more plentifull Iohn 15.2 And therefore wee should examine whether wee be of this number or not How may wee know whether God will approve Quest 3 of our works or not By these foure signes namely Answer First examine thy estate and condition wherein thou art say thus unto thy selfe If God should now call mee to give account of my steward-ship what should I say what should I doe should I show my God my gold that I have heaped up together or my pleasure that I have so greedily followed or my land which I possesse what doe I daily doe I make it my chiefest care to glorify my God doe I thinke that day lost and grieve for the losse thereof wherein I doe not either bring some glory unto my God or some good unto my owne soule or some benefit unto my brethren Thus let us examine what wee doe daily and what our actions are if the Lord should call us to account Secondly examine thy by-past zeale if it have not vanished in leaves and vaine shewes hath not thy zeale been more for things circumstantiall and rituall then for substantiall and reall or more against an indifferent ceremonie then a direct sinne Thirdly examine whether thy obedience and fruits have encreased as thy knowledge did encrease or whether thou wert as carefull to performe thy duetie as to know it Fourthly examine thy present religion whether it leade thee unto constancie and encrease in holinesse and good workes that so thou maist bee ripe unto harvest or whether it make thee remisse or carelesse Certainely if wee bee carefull over our wayes and consider well how wee spend our time If wee bee truely zealous for the glory of God according to knowledge If wee labour daily to encrease in knowledge for this end that we might bee bettered in practise And lastly if wee strive daily to adde one measure and degree of grace unto another casting that behinde us which we have attained and striving hard unto the marke Then we may be comfortably assured that the
Answer 1 be made partakers of the word and therefore the Spirit pronounceth The feete of those blessed who bring the glad tidings of peace Rom. 10. Secondly but it may be unto a people a heavy Answer 2 judgement For 1. The word it selfe will condemne those who have enjoyed it but not rejoyced in it neither beene obedient unto it Ezech. 2.5 2. The word shall be taken away from those in judgement who will not obey it Acts 18. The Apostles shake the dust off their feet and depart and Acts 19.9 Paul separates the Disciples and sends them away And this from whom the word is taken becomes thus twise miserable for First they are deprived of the word which is a treasure more to be prized then all the world Secondly the word being once taken away all judgements both temporall and spirituall will certainely follow 3. Those unto whom the word was never preached shall be punished lesse then those amongst whom it hath beene Tyre and Sidon shall be more favourably dealt withall then Capernaum at the day of Judgement and therefore it is evident that the word accidentally may be unto a people a heavy judgement 4. The more grace and favour God hath shewed unto any nation or people the greater and more heavy shall their condemnation be if they despise or slight the word Capernaum was lift up unto heaven by reason of the mercies and meanes offred unto her Math. 1. â—â— but because she made not such use of them as she ought she was therefore plunged the more deepe into hell And thus it is cleare that all are not happy who enjoy the word but some thereby become much more miserable Who are made more miserable by the word First those who onely receive it Capernaum Quest 4 receives the word Nazareth refuseth it and the Answer 1 Galathians receive Paul Galath 4. and yet become enemies unto him Secondly those who heare it but beleeve it not Hebr. 4.2 Answer 1 Thirdly those who say unto the Prophets prophesie not and forbid Ministers to preach Answer 3 Fourthly those who neither are allured by the promises nor terrified by threatnings of the word Answer 4 of God 2 Chronic. 36.16 Fiftly those who are weary of the word and beginne to loath it Malach. 1.13 Certainely Answer 5 it had beene better for all these not to have enjoyed the word at all How may we know whether we make such good use of the word that we may be assured it is blessed Quest 5 unto us Examine these things viz. First Answer dost thou heare the word of God with contrition and compunction of heart like those who were pricked in heart Acts 2.37 or those who cryed out What shall wee doe Luke 3.11 Secondly dost thou heare the word with joy as Samaria did Acts 8.8 Thirdly dost thou grow up and encrease both in knowledge and mortification and faith and all graces by the word 2 Thes 1.3 Fourthly dost thou with a full purpose of heart continue and persevere both in hearing obeying of the word of God without wearinesse or irksomnesse Certainely these are signes that we are better by the word and it blessed unto us Section 2 § 2. There came a Centurion unto him Quest 1 What was this Centurion in regard of his quality Answer He was a man of great power for the better understanding of this observe these things First a Centurion sometimes was a Captaine over fifty as 2 King 1.9 Secondly sometimes a Centurion had the governing and leading of 128. men Thirdly the ordinary Centurion was Captaine over 256. men Alex. ab Al. 350.6 Fourthly the Souldiers every morning went to the Centurions Tent to salute him Alex. ab Al. 359.8 Luke 7.3 Fiftly this Centurion was above the Elders of Israel as appeares by his sending of them to Jesus and yet he humbles himselfe to Christ as followes afterwards to teach us that not onely poore and base people but the greatest Potentates must humble themselves to Christ Quest 2 What was this Centurion by nation Answer He was a Romane not a Jew now salvation was of the Jewes Rom. 3.2 and 9.4 But yet wee see Christ respects him Ephes 2.14 to shew that the partition wall was now broken downe and that God was not onely the God of the Jewes but of the Gentiles also Acts 10.34 and 13.26.47 and 22.21 Section 3 § 3. Came unto him The Centurion came not himselfe unto Christ but came onely by messengers Luke 7.3 that is by the Elders of the Jewes who were his Intercessours Comestor And hence the Papists urge the necessity and warrantablenesse of the intercession of the Saints unto Christ for us Objecting Objection 1 many things Eliphaz bids Job call upon the Saints Job 5.1 therefore it is lawfull to doe it Answer 1 First Eliphaz is reproved by God for not speaking the thing which was right Answer 2 Secondly and I rather thinke that Eliphaz derides in that place then commands such invocation Object 2 The Angels rejoyce at the conversion of a sinner Luke 15.10 therefore they know what is done Answer 1 here on earth by us First the Angels are ministring spirits for our good and not the Saints wherefore it followes not the Angels rejoyce at our conversion therefore the Answer 2 Saints are to be prayed unto Secondly the consequence also is false another way They know what is done by us therefore they Objection 3 unto are to be invocated followes not The Saints pray for us therefore we may pray Answer 1 unto them First for the Antecedent I grant that the Saints pray in generall for the accomplishing of the body of Christ and the gathering together of the Answer 2 Saints Secondly for the Consequent I say it is false they pray thus in generall for us therefore wee in particular and for particular blessings may pray unto them followes not See before Math. 6.9 Object 4 The Saints see in the face of God all our wants Math. 18.10 Therefore wee may pray unto them for particular blessings Answer The Antecedent is false for they see the face of God and therein all fulnesse of joy but this is nothing unto the world or unto the things done therein Dives in hell prayes unto Abraham Lu. 16.23 First this is but a Parable and no reall history Object 5 Answer 1 Secondly Dives prayes but prevailes not neither Answer 2 obtaines so much as a drop of cold water and therefore this is but a poore Argument Thirdly the scope of the Parable is to shew that Answer 3 after death wicked men shall not obtaine the least mercy from God Fourthly the Papists say that Abraham was in Answer 4 Limbo not in heaven and therefore this example will not availe them at all Dives in hell prayed to Abraham in Limbo Patrum therefore the children of men on earth may pray to the Saints in heaven this followes not The Papists distinguish here saying that here is a double Mediation viz. First of
Redemption and this Object 6 they affirme belongs unto Christ Answer But they give even this Answer 1 unto Saints For they have prayers unto God to forgive them their sins and shew mercy unto them not Per Christi sanguinem by the blood of Christ but Per Thomae sanguinem by the blood of Thomas Becket not per merita Christi not for the merite of Christ but per merita Pauli for the merits of Saint Paul Secondly of Intercession and this Answer 2 they say belongs unto the Saints Answer But Christ is our onely Intercessour Rom. 8.34 Hebr. 7.25 and 9.24 The Centurion here sends Legates and Intercessors Object 7 unto Christ And therefore we may use the mediation and intercession of the Saints unto God First the office of Christ was not as yet made manifest Answer 1 unto the world neither knowne unto the Centurion this new and living way unto God by Christ Hebr. 10.21.22 was not as yet clearely published but now it is and therefore this example proves nothing Secondly the Gentiles did seeme to be without Answer 2 the Covenant Ephes 2.12 and hence the Canaanitish woman did count her selfe but as a dog who had right onely to the crums that fell from the childrens table and not to the childrens bread yea hence it is probable that this Centurion sends the Elders of the Jewes unto Christ and comes not himselfe because he was a Gentile but now Christ calls all both Jewes and Gentiles to come unto him Math. 11.28 And therefore this example will helpe the Papists nothing Thirdly these Elders of the Jewes which the Answer 3 Centurion sent unto Christ were not Saints but rebels and enemies and therefore hence they may as well conclude that wee may pray unto the damned in hell to be our intercessors unto God as the Saints in heaven Fourthly Non est par ratio the case is not alike Answer 4 but in many things different as is evident thus 1. The Centurion sends living men unto Christ the Papists pray unto those who are dead 2. The Centurion speakes unto them and before them the Papists pray unto those who are not present with them but in heaven 3. The Centurion perceives these Elders heare what hee saith and are willing to assent unto his request and to goe unto Christ for him but wee are not sure when we pray unto the Saints of these things but may justly doubt whether they heare us alwayes or not whether our requests bee pleasing unto them or not and whether they will mediate and intercede unto Christ for us or not for all these will be hard to prove 4. The Centurion as was said before was a man of greater dignâ—ty then these Elders of the Jewes and therefore hee commands them to goe unto Christ in his behalfe and not entreats them but the Papists dare not command but only pray the Saints to mediate for them And therefore from this place the Papists can prove nothing Answer 5 Fiftly this history and Popish invocation of Saints agree and suite in some things namely 1. The Centurion sends rebellious and wicked Jewes unto Christ and so doe the Papists when they pray unto some whose soules perchance are in hell 2. The Centurion gaines nothing by their intercession Non propter personam Sacerdotum sed fidem ipsius (k) Chrysost imperf sup Christ condescended unto the request of the Centurion not for the Jewish Elders sake but for his faiths sake So Christ heares the prayers of the faithfull when they pray for themselves but not the prayers of the Saints for unbelievers Section 4 § 4. Beseeching him Question 1 Why doth this Centurion come so humbly unto Christ seeing hee was so great a man and in so high place Naaman the Assyrian would not thus abase himselfe 2 King 5. Answer 1 First he did this because he believed in Christ faith taught him to be huÌ„ble but of this afterwards Answer 2 Secondly because hee had neede of Christ his servant was sicke which was an affliction unto him and therefore hee comes thus humbly unto Christ Teaching us Observ That affliction leades us unto God or makes us come humbly unto him Reade these examples Numbers 21.5.6.7 and 1 Samuel 7.7 and 13.9 Question 2 How doth it appeare that affliction drawes us in humility unto God Answer 1 First because in prosperity wee are proud puffed up and selfe willed Sic volo sic jubee But affliction puls us downe as we see in Rehoboam 2 Chron. 12.1 unto the 7. verse and in Ieroboam 1 King 13 4.6 and in Nabuchadnezzar Daniel 4.27.34 Answer 2 Secondly because in prosperity the conscience is hard and bolted and fast locked against God but affliction doth soften and unlocke it as wee see in Iosephs brethren Genes 42.21 and in David toward Shimei 2 Samuel 16.10 Answer 3 Thirdly when a man is once wounded hee is moved to seeke for a Surgeon when a man is afflicted then hee seekes unto him who hath smitten him for redresse as we see Psal 107.17.18.19 in David Psal 30.6 c. and in Manasses 2 Chron. 33.12 Question 3 What are the benefits we reape by affliction Answer 1 First it opens the eyes in prosperity wee thinke wee are just and good Luke 18.11 and Isa 65.5 But in adversity wee acknowledge our sinnes and our selves justly punished for our sinnes Micah 7.9 and Eccles 7.5 and wee have examples hereof in Cain Genes 4.13 and Adonibezek Iudg. 1.7 Secondly it mollifies and softens the heart making Answer 2 it tender as we see in Esau who weepes for the punishment Genes 27.34 and in David who laments for his sin 2 Sam. 12. and Psal 22. and 32. Thirdly it rectifies the life Read Psalm 119.67.71 Answer 3 and 2 Chron. 33.14.16 in which places we shall see that both David and Manasses were made better by affliction Fourthly it makes the blessings and gifts of God Answer 4 sweet unto us for as it is a miserable thing to have been happy so it is a happy thing to have been miserable health is never so good as after sicknesse nor prosperity as after adversity § 5. My servant lyeth at home Section 5 What is here meant by lyeth Quest 1 To lye signifieth not to be unable to rise Answer but to be neere unto death What is here meant by home Quest 2 By home hee meanes his owne house Answer shewing therby that he had not put him out of dores but had kept him as well in his sicknesse when he was unprofitable yea a burthen unto him as in his health when he was advantagious for him From whence we may learne That those servants who are sicke are not to bee forsaken in their sicknesse by their Masters or Observat sicke servants must not be turned out of dores Why must masters keepe their servants when they Quest 3 are sicke First because it is a worke of Religion to visite Answer 1 the sicke is a religious worke Matth. 25.37 therfore
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
our affections and actions for these are sure signes of an effectuall vocation Sect. 4 § 4. The Righteous Quest 1 Whom did not Christ come into the world to call Answ The righteous Quest 2 Is righteousnesse displeasing unto Christ that he saith he came not to call the righteous Answ True and reall righteousnesse that is the righteousnesse of faith by or in Christ is not displeasing unto him 1 Cor. 1.30 Philip. 3.9 But our own false and painted righteousnesse is Quest 3 odious unto him Luke 18.11 Do sinners please Christ better then those who are righteous or why doth he preferre them in his society associating himselfe rather with Publicans and sinners then with Scribes and Pharisees for by this it appears that the Simonians and Gnosticks were in the right and not erroneous Answ 1 First our Saviour no where commends any sinners except only those who repent Secondly there were many causes why Christ did rather associate himselfe with sinners then Answ 2 with those who thought themselves to be righteous namely I. Because hereby he shewed his humility and lowlinesse of mind II. Because hereby occasion was offered unto him of preaching the word the work for which he was sent III. Because hereby hee shewed the power of his preaching that it was able to convert the worst IV. Because sinners were more apt and fit to hear the word then those who were conceited of their own righteousnesse for they were more humble in themselves and more quickly brought to a sight and acknowledgement of their sins How did not Christ come to call the righteous Quest 4 did not Christ call just Iames and pure Peter who never eat any unclean thing did not Christ call good Andrew and Iohn and many other who were righteous yea doth not the Apostle most truely say that those whom he predestinated them also hee called Why then doth hee here say I came not to call the righteous First to this Saint Ambrose sup answers that Answ 1 by the righteous our Saviour means the Scribes and Pharisees who presumed that they were righteous whereas indeed they were not but only vain and proud now Christ came not to call these who were thus well conceited and perswaded of themselves Secondly our Saviour here speaks of calling Answ 2 unto repentance as appears plainly both by Saint Luke Chapt. 5.32 and by Saint Mathew here for in both places it is said I came not to call the righteous but sinners unto repentance Now this Call belongs only unto sinners not unto Saints and those who are righteous Secundum quod tales sunt Those who were sinners he called unto repentance those who were truely righteous hee called to follow him that their grace might increase and they attain unto a greater measure of perfection in a spirituall life v u Carthus s But the best stand in need of repentance as followes by and by § 5. But sinners unto repentance Sect. 5 It is controverted betwixt us and the Papists whether the Sacrament of the Lords Supper were properly ordained for remission of sinnes or for the assuring of us of remission of sins and we affirme that although that blessed Communion and Sacrament have other uses yet the especiall and principall use thereof is to strengthen and assure our faith of the remission of our sins And we prove this thus Christ here saith I came not to call the righteous Argum. but sinners unto repentance But Christ in the Eucharist calleth us unto him Therfore he calleth sinners to come to the Eucharist that therby they may be assured of pardon and forgivenesse Bellarmine answereth Answ that Christ speaketh of his first calling unto faith and repentance not of inviting unto the Eucharist Bellarm. lib. 4. de sacram Cap. 17. resp ad arg 1. Reply 1 First where Christ saith I came not to call the righteous but sinners unto repentance wee must observe that he calleth all save only such as are so righteous that they need no repentance but such there are none in this life therfore hee calleth all Reply 2 Secondly Christ calleth all that thirst If any man thirst let him come unto me and drink Iohn 7.37 But what man thirsteth more then hee who desireth to be released of his sins Neither doth Christ here speak of the first call unto faith but even of such as did beleeve already as followeth in the next verse Hee that beleeveth in me out of his belly shall flow Rivers of water of life Reply 3 Thirdly our Saviour saith Come unto me all yee that are weary and laden and I will ease you Mat. 11.28 But these are they which labour under the burthen of their sins And therfore such are admitted to come to the Sacrament to find ease therby Willet Synops fol. 636. Argum. 2. Vers 15 VERS 15. And Iesus said unto them can the children of the Bride-chamber mourn as long as the Bridegroome is with them But the dayes will come when the Bridegroom shall be taken from them and then shall they fast Sect. 1 § 1. Can the Children of the Bride-chamber mourn Our Saviour in these words alludes to the custome of the Jewes in their marriages the rites and Ceremonies wherof were performed in the assembly of ten men at the least with blessings and thankesgivings unto God whence the house it selfe was called Beth-hillula the house of praise and their mariage Song Hillulim prayses and the Bride-groomes intimate friends which accompanied him and sung the Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber as in this verse The forme of the marriage Song in effect was this The chiefe of the Bridegroomes friends takes a Cup and blesseth it saying Blessed art thou oh Lord our God the King of the world which createst the fruit of the vine Afterward then he saith Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his owne likenesse and hath thereby prepared unto himselfe an everlasting building blessed bee thou oh Lord who hast created him Then followeth again Blessed art thou oh Lord our God who hast created joy and gladnesse the Bride-groome and the Bride Charity and brotherly love rejoycing and pleasure peace and society I beseech thee oh Lord let there suddenly be heard in the Cities of Iudah and the streets of Ierusalem the voice of joy and gladnesse the voice of the Bridegroome and the Bride the voice of exultation in the Bride-chamber is sweeter then any feast and children sweeter then the sweetnesse of a song And this being ended hâ—â— drinketh to the married couple § 2. But the Bride-groom shall be taken away and Sect. 2 then they shall fast It is controverted betwixt us and the Papists Object whether the institution of Lent be an Apostolike tradition or not they affirming that it is and Bellarmine lib. 2. de bon operib Cap. 14 sheweth seven causes of the institution therof
That he healed genera singulorum some of all kinde of sicknesses because there was not at that time in the whole world much lesse in the places where Christ came some sick of all sicknesses or all kinde of sicknesses which are now for I conceive that the world then knew neither the sweating sicknesse which was once rife and brief here in England nor the Neapolitan or French disease III. It may be that Christ did not heal some of all kinde of sicknesses which the world then knew But IV. That he healed every sicknes and every disease of all those who either came unto him or were brought unto him or in whose behalf he was sent unto Whence we may see First that nothing is impossible nothing is difficult unto Christ And Secondly that Christ sends none away uncured that comes unto him not those nine unthankfull Lepers or that most ingratefull and treacherous man who being cured of his eight and thirty yeers disease did afterwards discover Christ unto the Jews Quest 2 Why did Christ cure all sicknesses and all diseases Answ 1 First to shew his Omnipotencie and the presence of God with him in all things and at all Observ 1 times whence we may learn That Christ is accompanied with the strength and power of God his Father Reade 2 Cor. 5.19 Act. 10.38 Iohn 5.36 For otherwise he could not have been a Redeemer Answ 2 Secondly Christ healed all sicknesses to shew his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how his mercy â—s extended towards all Tit. 3.5 and he is no respecter of persons Rom. 2.11 Answ 3 Thirdly Christ healed all who were brought unto him that he might spend the whole time of his being upon earth in doing good Thereby teaching us That as we have opportunity we Observ 2 must do good unto all Gal. 6.10 and not be unfruitfull in good works remembring that we were created unto labour and to be helpfull unto others And therefore we must neither be hard-hearted nor close-fisted unto those who stand in need but to our ability and strength helpfull to them in all things Answ 4 Fourthly Christ healed all to shew that it was Observ 3 only he who took away our infirmities Matth. 8.17 and cured all the maladies of our souls Psal 103.2 For as there is no infirmity so great but he can cure it so there is none so small but he will take care of it and succour it Grace was given unto him out of measure that he might be able to heal all our infirmities Vers 36 Vers 36. But when he saw the multitudes he was moved with compassion them because they fainted and were scattered abroad as sleep having no shepherd § 1. He was moved with compassion on them Sect. 1 Why was Christ moved with mercie towards Quest 1 these The Text saith Answ Observ Because they were as sheep without a shepherd whence we may see that it is a great misery to be deprived of Preachers and a great mercy to be made partakers of preaching Or the preaching of the word is the great mercie of God being given for this end that scattered sheep might be gathered to the chief shepherd of their souls Rom. 1.16 and 1 Cor. 1.18 21. How doth it appear that the preaching of the Quest 2 word is a great mercie of God By these dependent particulars viz. First man by nature is in the state of death Answ Rom. 5.12 Secondly man by nature cannot free himself from this estate nor avoid death Thirdly naturally we are so blinde that we cannot truly see and know the danger wherein we are Fourthly as we cannot perceive our danger so naturally we cannot understand the remedy against it 1 Cor. 2.14 Fiftly but the word of God is a light unto our feet and a lanthern unto our paths Psal 119.105 And therfore Christ hath given a charge to the Ministers to preach Mat. 28.19 and Saint Paul denounceth a woe against him that shall neglect it 1 Cor. 9.15 because indeed their feet are happy who bring the glad tidings of peace Rom. 10.15 and reconciliation 2 Corinth 5.19 Wherefore undoubtedly it is a great mercie of God for any people to enjoy the preaching of the word How must we hear aright the preaching of the Quest 3 word First we must hear it with love and delight Answ 1 and without all wearinesse Secondly we must hear it diligently and attentively Answ 2 listening thereto as we would unto a Physician or Lawyer Thirdly we most hear it so that we may correct Answ 3 our waies and errours thereby Psal 119.9 And this is the sum of all § 2. Because they fainted and were scattered abroad Sect. 2 What is the meaning of these words Quest 1 First sometimes this phrase of being scattered Answ 1 abroad is understood of the Civill government when people are without a politike head or Governour as 1 King 22.17 Iudg. 17.6 and 18.1 and 19.1 and 21.25 Secondly sometimes this phrase is understood Answ 2 of the Ecclesiasticall government when people are destitute of spirituall Pastours And thus the phrase is taken in this place But Thirdly the Text is diversly read For I. Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vexati They Answ 3 were vexed grieved and pained Chrys O Hier. s But they were not vexed or grieved but wearied with daily labour and travell Beza Because they were without a Shepherd to leade and teach them Whence we may observe That a man may be wearied in seeking of Observ 1 Christ and yet not finde him Hos 5.6 Mich. 3.4 Luke 13.24 Matthew 7.22 and 25.11 Quest 2 Why do many seek Christ who finde him not Answ 1 First because many seek him in a wrong way it is no wonder if a man cannot finde a thing when he seeketh where it is not and it is no marvell if men who seek Christ in self-love or by the works of the Law finde him not Rom. 10.1 2 3. and Philip. 3.9 Answ 2 Secondly because many seek him too late they do not enquire after him maturely and early and therefore they finde him not Prov. 8.17 Esa 55.6 Answ 3 Thirdly many seek Christ and finde him not because they are not rightly prepared that is they are not freed from the chains of sin or weaned from the world but would gladly joyn the Ark and Dagon together and desire to retain their sins and to gain their Saviour And therfore no wonder if they never finde him for he will not be found of such as will not leave their sins for his sake Quest 3 How must we so seek Christ that we may finde him Answ 1 First we must not seek him merely for our own sakes but chiefly for himself Answ 2 Secondly we must not seek him by our own works but by faith in his merits Philip. 3.8.9 Answ 3 Thirdly we must not seek him in the way of pleasure but of affliction Heb. 12.8 Mat. 16.24 Answ 4 Fourthly we must not seek him in the way of sin
excitantur Ministri ad concionandum And thus Peter Acts 3. and Paul Acts 17. take occasion to Preach Christ Certainly if First the obedience of the Church be observed that we have a commission or at least a permission to Preach from the Church wherein we live And Secondly if the rule of decencie be observed And Thirdly if scandals and giving of just offences be avoided Then the word may be preached alwayes and every where in season and out of season 2 Tim. 4.2 both because it is the word of God and seed of salvation and also because herein we imitate our Lord Christ Sect. 2 § 2. Preach Wee see here that lost and wandering sheepe must be reduced and brought home againe and that by the Preaching of the word to teach us Observ That the meanes of bringing us home unto Christ is the preaching of the word the truth hereof in generall appeares by these places Rom. 1.16 and 16.25 and 1 Corinth 1.18.21 Titus 1.3 But more plainely by these particulars namely First because as God gave his word so hee gave also Preaching Rom. 10.8 and 1 Pet. 1.25 and Preachers Ephes 4.11 Secondly because God forbids those to Preach who are not sent Rom. 10.15 c. or not called as Aaorn was Hebr. 7. Thirdly because God blesseth and assisteth those whom he calls and sends that is I. He enables them by his grace in some measure for that great calling making them able Ministers 2 Cor. 3.6 and 4.6 And II. He blesseth their labours with good successe making them profitable and powerfull for the reducing of lost sheepe unto Christ Acts 2.47 Romanes 15.29 and 1 Corinth 3.6 c. 2 Tim. 4.17 Fourthly because where hee will not have those who go astray to be reduced and brought backe there he denies the word Amos 8.11 c. Acts 16.6 and 19.9 Fiftly because still those who are converted are converted by Preaching Reade the places in the margent b Acts 2.41 and 4.4 and 8 6.35 c. and 10.34 c. and 11 19.20.26 and 13.42 c. and 17 11. Object But it may here be objected This is but a temporall precept to preach the word and therefore it is not the meanes now of bringing us home unto Christ Answer I denie the antecedent because it is not a temporall precept but an eternall continuing from the beginning to the ending as may bee thus proved First God himselfe preached divers waies and after manners unto Adam Abraham and Iacob Heb. 1.1 Secondly God hath enjoyned and commanded the Prophets to preach unto his people Esa 40.9 yea to lift up their voyces and reprove them Esa 58.1 Thirdly the Lord sanctified Iohn Baptist in the wombe for this end that by preaching he might bring many children unto their fathers Mal. 4. Luk. 4. Matth. 3.1 c. Fourthly Christ himselfe preacheth yea spends his time wholly in preaching and working of miracles Matth. 4.17 and 9.35 and 11.1 Ephes 2.17 Fiftly here he commands his Apostles to preach to the Iewes and the lost sheep of Israel Sixtly afterwards he makes this precept concerning preaching generall for all people Matth. 28.20 Go and teach all nations and promiseth to be with them and to assist them Mark 16.16 Seventhly and to the Churches which are established he hath given Pastours and Teachers Ephes 4.11 unto whom he hath committed the care of his flock Acts 20.28 Eightly yea this he hath ordained untill the end of the world Ephes 4.13 c. and his second comming 1. Tim. Who are here to blame Quest 1 First those Pastours who being called unto Answ 1 this worke are negligent therein not caring how seldome they preach Saint Paul enforced himselfe to preach and did strive therein Rom. 15.20 because he knew that a woe belonged unto him if he did not preach 1 Corinthians 9.15 Secondly those are here faulty who neglect Answ 2 and despise the word preached whether it be I. Through tediousnesse and wearisomnesse this is so common as nothing more men usually are so weary of the word that they slight and contemne it Amos 8.11 Or II. Through an opinion of another Spirit or as though the Spirit of God would teach them without the word Indeed it is said that the faithfull under the Gospel shall be taught of God Ierem. 31.32 but this is by his word and the preaching thereof as was shewed in the proofe of the point Or III. Through curiositie except the word preached be sweetned Here First hearers are to blame who having itching eares despise sound doctrine loving and liking onely quaint and rhetoricall and humane learning Secondly speakers who vaunt themselves or seeke onely for praise and applause by their acute neat and eloquent discourses Not like Paul who desired onely to preach in the demonstration of the Spirit Nor like Peters preacher who must speake as the Oracles of God yea so as that God in all things may be glorified through Iesus Christ c 1 Pet. 4.11 Thirdly they are very faulty here who hinder Answ 3 the preaching of the word the more carefull we are to promote Preaching the liker we are unto Christ and the more we oppose or hinder it the more unlike yea contrary we are unto him This was the fault of the Iewes continually Matth. 23.13 and Acts 14. For they still withstood and hindered the word of God and the preaching of Christ And this is too great a fault now in our dayes and places For I. Some disswade others from the preaching of the word as the Papists and Seminaries do II. Some forbid others the preaching of the word Now these are either masters of families who will never or very seldome suffer their servants to come to Divine Service or Sermons or else idle Ministers and dumbe dogs who neither will or can teach their people themselves nor suffer them to go where they may be taught This is as much as in them lies to hinder them from conversion Christ and salvation III. Some calumniate detract and slander the godly Ministers of the word that so their mouthes may be stopped and they hindered from preaching Answ 4 Fourthly they are to blame here who make other use of the word preached then this that they may be converted thereby Certainly we are lost and wandring sheep untill we be reduced unto Christ and therefore although it be a good thing for a people to have a faithfull and carefull Pastour yet it is unprofitable unto them so long as they are not brought home by him unto the Shepherd of their soules Iere. 51.9 Luke 5.5 Quest 2 What is meant by this word preach Answer It signifies to publish and proclaime to teach them First that preaching is a worke publikely to be performed And Observ Secondly that in preaching they must rather teach then perswade Or That the chiefest office duty and worke of a Minister is publikely to teach his people the Christian faith here two things might be distinguished namely First Quomodo docendum
those who are prudent and politicke in worldly things but Saint Paul overthrowes this Rom. 8.6.8 and 1 Corinth 1.26 Or III. Of those who were rich and able to entertaine them And thus Erasmus understands it and renders it Idonei but is justly taxed both for his translation and interpretation by learned Beza Or IV. Of those who are bountifull liberall hospitable and given to entertaine strangers These indeed are truely called worthy but yet our Saviour lookes higher than these Answ 2 Secondly some understand this word spiritually and thus it is to be expounded but yet Expositors differ herein For I. Some understand it De merito congrui of the merit of congruitie but it is not thus to be interpreted because Christ came to call sinners Matth. 9.13 Yea telleth them that Publicans and Harlots shall enter into heaven before the proud and boasting Pharisees Matthew 21.31 II. Some by worthy understand the humble Beza III. Some by worthy understand those who receive them willingly and cheerfully Muscul s IV. Some understand here those who are of a laudable and praise-worthy conversation in whom the feare of God and religion shines and shewes forth themselves Calvin s Answ 3 Thirdly this word Worthy is a relation and therefore we must seeke forth his Antecedent and enquire who they are who are esteemed Worthy namely either I. Those who are worthy of the message of peace the preaching of the Gospel which was brought by the Apostles Now these were they who received them willingly admitted and permitted them to preach readily and heard them cheerfully Or II. Those who are worthy to receive and entertaine Guests and such Messengers as these were Now these were such as were of good name fame credit and reputation among their neighbours with whom they dwell And these indeed the Text seemes to speake of because it is said Enquire that is of others or of the neighbours Hence then two things are very worthy our observing namely First that we must so live that our goodnesse may appeare unto others Secondly that we must enquire after peoples worthinesse before wee guest and lodge with them First we must labour so to live that the worthinesse Observ 1 of our conversation may bee evident to others he is worthy who else where is called the good man and the righteous man Luke 23.47 and Rom. 5.7 Mich 6.8 Ephes 5.9 The observation plainely is this That we must so live that we may seeme worthy to the Church of God and the brethren of Christ hence wee are commanded to procure things honest before all men Rom. 12.17 And to walke worthy in regard of those who are without 1 Tim. 3.7 and 2 Corinth 6.4 and 2 Timothy 4.5 o 1 Pet. 2.12 Phil. 6. Why must our lives be thus perspicuous and Quest 2 our Christian conversation so evident that it may be seene knowne and perceived by others First because the promises of God are Answ 1 made and belong unto such Deut. 12.28 Ier. 5.29 and Rom. 7.16 Secondly because it is necessary that the Answ 2 worthinesse of our conversation should appeare unto others and that in a double regard namely I. In regard of our selves because thus and thus only we approve our hearts and inward man to be pure and upright before God for the fruit shewes the tree and the streames the Fountaine Matth. 12.35 Galath 5.22 And II. In regard of our God and religion because hereby strangers and those who are without the Church will magnifie our profession and honour that God whose name we professe 1 Pet. 2.12 Matth. 5.16 And on the contrary if our lives be wicked wee are a dishonour and shame to our religion in regard of the Gentiles 1 Peter 3.16 p 2 Cor. 5.12 Are workes necessary is it not sufficient to Quest 3 have faith towards God but unto men our works also must appeare Certainely outward workes of the life Answ and the fruits of religion are necessary wee being created for that end Ephes 2.10 And therefore let none say if they have faith they shall be saved for although it bee true that we are saved by faith and not by workes Iohn 6.29 yet faith alone without workes will not save us as appeares by Philip. 4.8 Deut. 6.18 Psalme 37.3 where we are commanded to serve God in a good conscience Now there is a double Conscience viz. First of the person 1 Iohn 2.1 when we are assured of our remission reconciliation and adoption being able to say with Saint Paul I know whom I have trusted But this alone is not sufficient for us God himselfe enquiring more then this of us Secondly of the actions when wee are rich in good workes 1 Timothy 6.18 And this also God exacts at our hands and expects from us because the truth of the other is to be confirmed by this and faith is to be approved by workes Whether is it necessary to shine before men Quest 4 or not It is as it appeares by Philip. 2.15 Answ Here observe diligently That Light or Fame is two-fold namely either Evill now this is to be avoided and shunned and that both I. In doing that which is evill according to that of Saint Paul The word of God is evill spoken of through your evill workes Rom. 2.24 And also II. In doing that which is scandalous and not seeking Gods glory and the peace of his Church and the Edification of our brethren before our private ends 1 Cor. 10.31 1 Thes 5.23 Good which is to be procured and herein are two things viz. First Res the matter thereof which is either I. Towards God as in Piety for wee must not be like the Church of Ephesus who fell from her first love q Rev. 2.5 but wee must labour that others may see our holy hearts by our worthy workes and our love and zeale by our ardent profession II. Towards men which is either In Iustice and truth wherein is required these things viz. First to do that which is aright and to be injurious unto none as 1 Thess 4.6 And Secondly to speake that which is true and right neither respecting the person of the poor nor rich Gal. 1.10 And Thirdly to thinke and love and hold the truth Amicus Plato amicus Socrates sed magis amica veritas Mercy which doth not consist in giving a crust or farthing to a poore man although the smallest almes are not to be despised or neglected but in the bowels of compassion and tendernesse of heart Secondly Modus the manner thereof which consists in two things namely I. That all these things be done sincerely as in Gods sight r 2 Chro. 31.20 and with a perfect heart Å¿ Esa 38.3 II. That they be done fervently with all the heart t 2 Chro. 31.21 Herein many things are included namely First vve must not be corrupted with the wicked customes or manners of those with whom we live but like Lot abhorre and hate the impieties 2 Pet. 2.8 otherwise
brother whereby God is dishonoured or his soule endangered Fourthly if after such faithfull and friendly Answ 4 admonition our brother will not amend wee must then forsake his familiarity because God is to be loved more then men But profession and religion will be scandalized Object 6 by thus casting off the acquâ—intance of hypocriticall professours or by discovering them unto the world to be such First the Religion of God needs not the lies Answ 1 of men and it is a great errour to cover hypocrisie under this pretence Secondly when any professe Christ or Religion Answ 2 falsely they scandalize profession and therefore such are not to be familiarly associated or intimately loved yea those who cover wicked workes with a rugge of Religion doe scandalize it most of all and therefore are most worthy to be shunned and their company to be avoided Thirdly in such a case as this the right hand Answ 3 is to be cut off If one member be seazed upon by a gangrene it must be taken away otherwise the whole body perisheth yea we know that one sore sheepe infects the whole flocke Wherefore such hypocrites as under a show of Religion commit evill are to be cast off yea given over unto sathan for a time 1 Corinthians 5.5 that so other formalists may learne to amend VERS 12. And when yee goe into an house salute it Verse 12 We may observe here that the salutations of the Iewes were testified either by words or some humble gesture of the body First by words and then these were the usuall formes The Lord be with you or The Lood blesse you Ruth 2.4 From the last of these blessing is often taken in Scripture for saluting If thou meet any blesse him not and if any blesse thee answer him not again saith Elisha to Gehazi 2 Kings 4.29 The sense is as our English renders it Salute him not Sometimes they said Peace be unto thee peace be upon thee Goe in peace and such like When ye come into an house salute the same and if the house be worthy let your peace come upon it but if it be not worthy let your peace returne to you In this verse and the next Secondly by gestures thus their salutations were signified sometimes by prostrating the whole body sometimes by kissing the feete Luk. 7.38 commonly by an ordinary kisse Å¿ Xâ—noph de institut â— vâ— li. 1. g. â—7 â—â— p. 113. Moses went out to meet his father in law and did obeysance and kissed him Exod. 18.7 Moreover Ioseph kissed all his brethren and wept upon them Gâ—n 45.15 This Saint Paul calleth an holy kisse 1 Cor. 16.20 Saint Peter a kisse of charity 1 Pet. 5.14 Tertullian t â—ert de 〈◊〉 1. l. 14. calleth it Osculum pacis a kisse of peace And these were kisses which a Cato might give and a Vestall receive Verse 13 VERS 13. And if the house bee worthy let your peace come upon it but if it be not worthy let your peace returne to you Sect. 1 § 1. If the house be worthy It may here be objected that none are worthy and therefore if the Apostles must goe to none but such â—â—ject they must goe to none at all Answ 1 First the Papists say that there is a worthinesse of congruitie but I omit it Answ 2 Secondly this word Worthy is often put for Fit Ephes 4.1 Philip. 1.27 Colos 1.10 and 1 Thes 2.12 Answ 3 Thirdly there is a double worthinesse Rei Personae a worthinesse of the thing Luke 3.8 and a worthinesse of the person Answ 4 Fourthly there is a worthinesse in respect of God and a worthinesse in respect of men And thus here if the Apostles judge them worthy then they may lodge with them Reade before verse 10. of this Chapter and Luk. 7.4 and 1 Tim. 5.17 and 6.1 Answ 5 Fiftly although we are not worthy yet God will and doth repute us as worthy if humbly we receive his word and Messengers here I might shew two things but I but name them namely I. That God doth accept of the persons of the faithfull as though they were worthy Reade Luke 20.35 21.36 Act. 5.41 and 2 Thes 1.5 Revel 3.5 II. That God doth accept of the workes of the faithfull Luke 3.8 Act. 26.20 Quest But who are worthy or how are any worthy Answ 1 First some are reputed worthy because they receive and embrace the Gospel which is offred unto them Secondly some are accepted as worthy and Answ 2 thought so because they repent at the preaching of the Gospel And hence Christ himselfe abides with the Publican Matth. 9. because he repented Certainely this place speakes of both these For I. The Word is to bee received And II. It being received doth teach us how to repent and what to doe For the end of preaching is to convert and repent Matthew 4.17 Hence we may note That the true worthinesse of a Christian doth consist in a ready receiving of the Word Observ and in being converted thereby Reade Iohn 8.47 and 10.27 For Christ first offers himselfe unto us in the Word Iohn 1.12 And the end of giving the Gospel is to frame us after the likenesse of Christ and therefore we must let it have its perfect worke in us Colos 3.16 More particularly First we must receive the Word when it is offered Iohn 10.16.27 Act. 2.41 Not rejecting it as some doe nor seeking other wayes besides it as others doe Secondly our life is to bee renewed by the Word and wee must be built up thereby Matth. 7.24 c. And this is to receive the Word indeed Iohn 13.17 Act. 11.1 § 2. Let your peace come upon it What is meant Sect. 2 here by peace Quest 1 First love and a familiar conversing this is Answ 1 true but not the whole truth Secondly prayer for their peace this is true Answ 2 also but is not the meaning of this place because this is to be denied unto none Thirdly by your peace may be meant the preaching Answ 3 of the Gospel because it is not to be cast unto dogs or swine Matth. 7.6 This is true likewise but the word implies something more Fourthly true peace is the effect of the Gospel Answ 4 preached as if our Saviour would say indeed they shall obtaine peace who receive you and repent by your preaching Against this exposition it may bee objected Object the phrase here is Imperative and therfore it signifies something which is in the Apostles power to give or to take away Veniat let your peace come upon it and let your peace return unto you againe Certainely Answ because in the receiving or refusing of the Gospel peace is brought or taken away imparted or deprived therefore Christ saith unto the Pharisees yee have shut out the kingdome of God To those who receive the Gospel peace is given but from the rejecters thereof peace is taken away wherefore the sense and meaning of this place is this If
thing Quest 4 How is Christ to bee preferred before all other things Answ 1 First we must admire his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of mankinde which is miserable without his love Answ 2 Secondly wee must desire his society and fellowship before all other things Psalm 27.5 Answ 3 Thirdly untill hee come and reveale himselfe unto us we must weepe and mourne for his absence Like Raebel who would not be comforted Mat. 2. Answ 4 Fourthly wee must forsake all worldly things that keep or hinder us from Christ Verse 40 VERS 40. He that you receiveth mee and hee that receiveth me receiveth him that sent me Object The Doway Disciples dispute from hence for the adoration of Saints thus Answer The honour of Saints redoundeth to the honour of Christ as Basil saith Honor serverum redumdat in câ—mmâ—â—â—em Dominum the honour of the servants redoundeth to the common Lord. pag. 8. The honouring of Gods servants as his Ministers doth redound to the Lord as our blessed Saviour here saith He that receiveth you receiveth me But to give part of that honour which is due unto God as all Religious worship is unto his servants is a dishonouring of the Lord himselfe for hee will not give his glory to another Esa 42.8 Willet Synops fol. 428. Vers 41 VERS 41. Hee that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and hee that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Sect. 1 § 1. He that receiveth a Prophet Quest 1 Whom doth our Saviour here meane by Prophet Answer To Prophecie or to bee a Prophet hath divers acceptions in Scripture namely First sometimes it is taken for the bookes and writings of the Prophets They have Moses and the Prophets Luke 16.29 Secondly sometimes for the whole word of God No prophesie of Scripture is of any private motion g Peter 1.20 Thirdly sometimes those unto whom God vouchsafed familiarly to reveale himselfe are called Prophets Thus Abraham was a Prophet Gen. 20 7. and Miriam a Prophetesse h Exod. 1â— 20. Fourthly ordinary interpreters of the word are called Prophets as in this verse He that receiveth a Prophet in the name of a Prophet Fiftly and lastly it is taken for those who were enabled by divine Revelation to lay open hidden secrets transcending all possibility of humane search Hence it is that Prophets in old time were called Seers 1 Sam. 9.9 and their Prophesie was termed a Vision Esa 1.1 because God extraordinarily enlightned their minds with the knowledge of these secrets Our Saviour here by receiving a Prophet Observ meanes by way of Hospitality to teach us that it is acceptable unto God to receive the Saints into our houses Hebr. 13.1 Why must wee bee hospitable unto the Quest 2 Saints First because they are our brethren and fellow Answ 1 members now no man ever hated his owne flesh but was ready to cherish and nourish it Rom. 12. and Cor. 1 12. Ephes 5.27 Secondly because they bring good yea excelllent Answ 2 things along with them and for carnal things administred unto them they administer spirituall 1 Corinth 9.11 For if wee receive Prophets they will teach us if we receive Righteous men they will lead and guide us by their example Thirdly because in them wee receive Christ Answ 3 as Abraham did Genes 18.1 c. and many besides Heb. 13.1 § 2. In the name of a Prophet Sect. 2 Our blessed Lord here sheweth how the affection is to be qualified and that wee must not onely truely love the Saints but also for this cause because they are Saints Whence Note That true love unto our bretheren ought to bee sincerely for religions sake Observ or we ought sincerely and intirely to love our bretheren because they are Religious 1 Iohn 2.9 c. 3.10 c. 4.20 For this love should bee in God and Christ and for his sake Who are heerein worthy blame and reproofe Quest 1 First hypocrites and dissemblers who have Answ 1 as Bernard sayes Melin ore verbalactis Fel in corde fraus in factis Peace in their words but warre in their thoughts love towards the Saints in their tongues but hatred in their hearts their words unto them beeing as sweet as honey and smooth as Oyle but their deeds beeing deceitfull and as bitter as Gall. Prov. 23.7 Iames 2.13 Our love unto the Saints must be sincere and cordiall not sinister and counterfeit Secondly those are here to blame who love Answ 2 the Saints onely for some second causes namely either I. Because they are their neighbours and their good neighbours from whom they receive no evill but upon every occasion all neighbourly offices Or II. because they are of a kinne or allyed unto them Or III. Because they are of meek affable and gentle natures and loving dispositions Or IV. Because they love them and theirs therefore they repay love with love V. Through vaine glory Thirdly they are here faultie who love the Answ 3 Saints onely with a mercenarie love that is for reward For Aliâ—d est serpare aliâ—d propter hoc Agerâ— it is one thing for a man to hope that the Lord will blesse him for his sincere love unto his Children and servants because this God here hath promised It is another thing for a man to love and receive the Saints for the rewards sake promised for this love is but self-love and such as God rejects not sincere love and such as the Lord promiseth to rewardâ— Quest 2 Which is the true respect of love Or for what respect must wee love our bretheren Answ 1 First in generall we must love the Saints for Gods sake or love the Lord in them Answ 2 Secondly and more particularly from this verse we are taught to love them for a threefold respect viz. I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they professe II. Because they are Righteous and thus we must love them for that sanctity and Purity and integrity which we see in them III. Because they are Disciples and thus wee must love them for their spirituall society and bond of charity as fellow travellers in a long journey love one another or as Country-men love one another in a strange place or remote Country § 3. Hee shall receive a Prophets reward Sect. 3 What is the sense and meaning of these words Quest 2 They may be understood two manner of waies namely First they shall receive that reward Answ which righteous men are wont to receive from the Prophets that is they shall be made Partakers of their labours August s Psalm 102. Whence wee may learne Observ That the Gospell becomes profitable to those who receive the Ministers the truth hereof evidently appeares I. From these places Luke 10.6 Acts 8.6 and 10.25.33.44 and 13.7.12.42 c. and 16.14 c. and 2 Corinth 7.15 Galath 4.14 15.
God and therefore the knowledge both of the Sonne in the Father and the Father in the Sonne is perfect There are two things from this verse objected against the Holy Ghost which I will briefly and severally answer although in effect they bee but one God knoweth the Sonne the Holy Ghost Object 1 knoweth not the Sonne For no man knoweth the Sonne but the Father Therefore the Holy Ghost is not God This place excludeth no person of the blessed Answ 1 Trinity but only creatures and false gods And the meaning is this None that is no creature or Idoll god knoweth the Sonne of God but only the Father And this opposition is made to exclude creatures not to exclude the Holy Ghost Although the Holy Spirit be God yet is he not Obiect 2 Omniscient one that knowes all things for hee knowes neither the Father nor the Sonne the Father only knowing the Sonne and the Sonne only knowing the Father This Objection is in a manner the same with the former Answ and therefore the like answer will suffice for it I say therefore that is a Sophisme or Fallacie A figura dictionis because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth onely exclude creatures and not the blessed Spirit who perfectly knowes God 1 Cor. 2.10 What knowledge doth our Saviour here speak Quest 2 of when he saith None know the Father or Sonne First Calvin thinkes that he speakes of that Answ 1 spirituall and divine knowledge which is communicated to the creature Secondly others suppose that he understands Answ 2 that infinite knowledge or comprehension of the infinite God which is only in God Thirdly our Saviour himselfe is his owne Answ 3 best Expositor in this verse None know either the Father or Sonne save onely those to whom God reveales them To teach us That none can know God without God Observ Exod 33.20 and 1 Cor. 21. Iohn 1.18 and 1 Iohn 4.12 Except God please to reveale himselfe to men they cannot know him as our Saviour often objected to the Pharisees yee know not the Father Why cannot men know God except he please Quest 3 to reveale himselfe unto them Answ 1 First because hee dwels in that inaccessible light that no eye can attaine unto 1 Tim. 6.16 Answ 2 Secondly because he is incomprehensible by nature Chrys impers s Quest 4 Who are blame-worthy in this particular Answ 1 First those who thinke that they can attaine unto the knowledge of the Father without the Sonne Object 3 Here it may be objected that there is a naturall knowledge of God Rom. 1.19.20.21 and therefore a man may know God without Christ Answ 1 First there is a double knowledge of God namely I. Theoricall and Dogmaticall and here perhaps they know something And II. Experimentall and here naturall men are ignorant and know nothing because they have not seene God Our Saviour saith Blessed are they that see God Matth. 5.8 because this sight begets an experimentall knowledge of him And therefore natural men who never had this sight can never have this knowledge Answ 2 Secondly the Dogmaticall knowledge of God is manifold For the proofe hereof observe that the knowledge of God is either I. Perfect and plenary and that either First absolutely to know Quantus Qualis est how infinite hee is and absolutely to comprehend and perfectly to know whatsoever is in him And thus only God knowes himselfe Or Secondly respectively when a man knowes God fully according to the capacity of the vessell And thus all the Saints in heaven know God Mat. 5.8 c 1 Cor. 13.12 II. Imperfect and this is either First cleare and bright and is wrought by the preaching of the Gospel and the operation of the blessed Spirit 2 Corinth 3.18 Or Secondly cloudy and darke and is begot and bred in naturall men by the relickes and sparkes of naturall understanding And this knowledge is all that a naturall man can have Answ 2 Secondly they are extreamely too blame who will judge of God without the revelation of him by Christ Caecus non judicat de coloribus The blind cannot judge or discerne of colours and yet many who are spiritually blind will undertake to judge and discerne of God although Christ never revealed him unto them Answ 3 Thirdly they are not guiltlesse or free from blame who being altogether ignorant of God dare yet trust in him For how can a man truly trust in him whom hee knowes not Answ 4 Fourthly and lastly they are here blame-worthy who presume to pray and offer up in sacrifice the Calves of their lips with the Athenians To an unknowne God Act. 17.14 For with what comfort or confidence can we pray to him whom wee know not Rom. 10.14 Vers 28. VERS 28. Come unto me all yee that labour and are heavie laden and I will give you rest Sect. 1 § 1. Come Our Saviour doth not say buy or procure this grace and consolation with infinite sufferings and labours but only Venite Come a most meane prize To teach us That the condition unto life faith Observ and salvation is most easie Esa 55.1 we must buy it but without money or money-worth Ephes 2.5.8 Titus 3.5 How doth the truth of this appeare Quest Thus namely First because we are saved by faith Answ and not by workes Ephes 2.5 8. Tit. 3.5 Secondly because Christ hereby would magnifie his grace Ephes 1.6 Rom. 4.16 Galath 2.21 Thirdly because Christ workes in us that which hee requires of us Heb. 8.8 from Ierem. 31.31 and Heb. 10.16 Esa 54.13 Rom. 11.27 from Esa 27.9 Fourthly we must doe nothing as a cause of our salvation Rom. 11 6. and 10.6 Psal 81.10 c. § 2. Vnto me Sect. 2 Two things might hence be observed to wit Observ First that there is no way or meanes to come unto salvation but only Christ Act 4.12 But of this elsewhere Secondly that the summe and top of our happinesse Observ 2 is to enjoy Christ and to bee brought unto him How it the truth hereof apparent Quest It appeares most plainely by these three particulars namely First because hee is able Answ and willing to save those who come or are brought unto him Heb. 7.25 Qui vult potest pater omnipotens est Hee that can and will save us is an Almighty and all mercifull God Musculus upon these words saith That there are tbree things in Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would help others had need be Potent able to helpe and therefore Christ who promiseth to helpe all that come unto him had need be able and is indeed most able to succour releeve helpe those who doe come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this thing of helping others there is not onely required Potentia ability to helpe but also Legitima potestas that is that hee who helpes hath received free power from God to save whom hee pleaseth Now this also is in Christ for hee saith in
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
hinder good things from us Or III. That our present estate makes more for Gods glory then another condition of life would doe Or IV. That the Lords appointed time is not yet come And therefore in this case wee must bee subject and patient and awaite the Lords leisure with perseverance in prayer Secondly the Lord often seemes not to regard Answ 2 his servants when they seeke for Christ Reade Psalme 104.229 Cantic 3.1 and 2 Corinth 3.18 Why doth God seeme herein not to regard Quest 2 his servants First because they are not as yet purged from Answ 1 the pollution of sinne but are captivated and contaminated by the reliques of rebellious lusts Or Secondly because they are not as yet truely Answ 2 humbled but selfe-conceited as the two sonnes of Zebedee were Or Thirdly because they are not as yet weaned Answ 3 from the world nor the world crucified unto them The Apostles wee see forsooke all for Christs sake and yet they strive who shall be the greatest so hard a matter is it for us to be weaned from the world Or Fourthly because they seeke not Christ fervently Answ 4 but coldly in their be is as the Church did Cantic 3.1 Or Fifthly perhaps because they have omitted Answ 5 or lost or let slip some occasion or meanes which hath beene offered unto them as the Church did Cantic 5.2 c. Or at least Sixthly because the Lord would have them Answ 5 being at first but probationers to be exercised that so grace may take the deeper impression in their hearts for that which is with much labour and difficulty acquired is the most charily kept and more highly prized And therefore if any have begun to set their faces towards Sion and to seek the Lord and after some long search have not found him Let them then confesse that the reason is either I. Because some sinne yet gets the upper hand over them Or II. Because they are yet proud and selfe-conceited Or III. Because they are not yet weaned from the world Or IV. Because they seek not Christ fervently and industriously Or V. Because they have not been so carefull as they ought to nourish and obey the motions of of the Spirit and to lay hold upon the offers of mercy and to use those means which God hath prescribed in his word Or else VI. Because God would inure them to labour at the first that so by exercise they may grow the stronger Wherefore if we desire to find Christ and to bring him home to our souls let us labour to remove these impediments and learn First to subdue and bring under all our corruptions and take heed that we be not subdued or brought under by any And Secondly to be humble and poore in Spirit and low in our own eyes And Thirdly to use the world as though we used it not and not to love it or set our hearts upon it And Fourthly to seek Christ with all our hearts and with all our soules And Fifthly To be carefull to attend to the motions of the Spirit and the calls of the word And. Sixthly to be constant and couragious in the use of all Holy meanes untill the Lord have fully revealed himselfe unto us for although hee come not within a little time yet he will certainly come at the last And therefore I. Be not discouraged neither faint II. Pray unto him to reveale himselfe and to be found by us Psal 31.16 and 80.3 7 19. and 119.135 III. Doe not delay or slack this search of Christ And IIII. Labour to remove all impediments out of our way and then hee that shall come will come and not tarry Sect. 5 § 5. O VVoman great is thy Faith Many profitable Quaeres will here bee made namely Quest 1 Whence had this Woman this great Faith Answ St. Marke saith that she heard of Christ and so according to St. Paul Rom. 10.14 her faith came by her Hearing Quest 2 How did the Woman approve her Faith to bee great Answ By her works as true faith ought to be confirmed Iames 2. Quest 3 What workes were remarkable or observable in this Woman Answ 1 First her comming unto Christ she flyes not to Witches or Inchanters or Idols or the intercession of the Saints or the mediation of the Apostles but onely unto Christ the Saviour of the world Secondly this woman by her comming unto Answ 2 Christ doth shew her love unto her Neighbour For the Law enjoynes the love of our Neighbour and the Gospell commends it as a good worke and this woman doth shew by her petition Lord be mercifull unto me and help me that she was as sensible of her daughters miseries as if they had been her own and besought Christ as earnestly in her behalfe as she could have done for her self observing herein the Apostles lesson Weep with those that weep Rom. 12.15 Thirdly this Woman prayes unto Christ Answ 3 which is an acceptable worke unto God when it is performed by his Children yea she invocates and implores his mercy in whom she only beleeves She doth not call upon or cry after the Apostles but onely prayes unto Christ And yet the Papists do alleadge this place to prove the intercession of the Saints But I. We doe not reade that she cryed after the Apostles but only unto Christ And II. The Apostles as yet were living and we deny not but the living may pray for the living though neither for the dead nor unto them III. The Apostles though not sought unto sue unto Christ as it seemes to help her because Christ answers I am not sent but to the lost sheep of Israel verse 24. but yet they prevail not and herein the Popish invocation of Saints is like unto this But Pareus s pag. 755 thinkes that the Apostles did not entreat Christ in her behalfe but disdained her desired that Christ would stint her lowd clamour and cause her to depart because with her cryes she troubled them Dimitte eam vel abige Drive her away Lord because she troubles us And therefore let us not with Papists forsake Christ and flee unto the Saints but with this faithfull Female let us First pray our selves unto our God his Christ And Secondly let us continue praying as she did untill we be heard And Thirdly let not our basenesse or unworthinesse hinder either us from praying or our faith in praying but let it be rather an Argument unto us that we shall be heard because the Lord never sends such empty away as are truly sensible of their unworthinesse Fourthly another good worke observable Answ 4 in this woman is Patience for shee patiently suffered her selfe to be called Dog and to bee sleighted as it were by Christ Fifthly in this woman we see a singular humility Answ 5 as well as perfect patience For our Saviour saith It is not good to take the Childrens bread and to cast it to Dogs And what saith this woman unto it I. She doth not
Thou art Peter because thou beleevest in Petra that is in me the Rocke upon the which I will build my Congregation whom I will have to be called Peters deriving their name from mee the Rocke as thine is derived because whosoever shall beleeve in mee as thou dost shall be called by the same name thou art and who so confesseth me as thou dost shall be called Peter of me Petra that is a Christian of my name Christ Thus Origen in hunc locum saith If we affirme and confesse that Christ is the Sonne of the immortall God as Peter did then are wee Peters and shall obtaine the same felicity that he hath obtained because our confession and his is all one If we confesse Christ to be the Sonne of God the Father revealing it unto us it shall then be said to each one of us Thou art Peter And thus our Saviour calleth him Peter and promiseth to build his Church upon that Rocke which hee had confessed and which hee knew when he said Thou art Christ the Sonne of the living God that is I will build my Church upon my selfe not upon thee because I am the Rocke and thou onely derived from it or one depending upon it ſ Sylloge voc exotic p. 126. § 2. Vpon this Rocke Sect. 2 Who is the Head Quest and foundation of the Church Not Peter or the Pope but Christ Answ for as naturall members take spirit and sense from the head so the Church takes her spirituall life and feeling from Christ who is only able to quicken and give life Ephesians 1 21 23. Colossians 1 16 18. And is therefore by this title of the head of the Church lifted up by Saint Paul above all Angels Principalities and powers Wherefore although the Pope were the successour of Peter and Paul yet should hee not therefore bee the head of the Church which agreeth to none in heaven or under heaven that is meerely a creature but is proper and peculiar to our Lord Christ Against this the Popish Writers generally object Gbject 1 this place arguing thus Christ saith to Peter Thou art Peter and upon this Rocke will I build my Church therefore hee was Ruler over the Apostles and the Foundation and the head of the whole Church and the universall Bishop of the earth And therefore the Pope of Rome his successour is the head of the Church the Bishop chief Ruler over all the particular Churches in the world Peter they say is the foundation of the Church of him it dependeth in him it resteth and he is the head thereof and as God dwelleth in Christ so doth Peter in the Pope Bellarmine frames the Argument thus If Peter be the Rock upon which Christ built his Church then Peter is the Monarch and head of the Church and consequently the Pope his successour because that which in a building is the foundation in a body is the head But the former is true from this verse Therefore also the latter Answ 1 First nothing more undermineth the whole foundation of Popery then to take away the Romish sense and interpretation of these words Thou art Peter and upon this Rock will I build my Church for by Rock in this place the Papists understand not Christ as do the Protestants but Saint Peter and with that confidence and insultation that they challenge all Protestants to answer it or contradict it if they can Let all the Lutheranes come say they and joyn issue with us the authority of this place is invincibly for us yeelding unto us the Triumph Roffensis advers Luth. Art 25. Bellarm de Rom. pon li. 1. Cap. 10. Staplet doctr princip Cap. 3 c. 5. alij vide Dr. Mort. appeal Li. 1. Ca. 2. § 30 p. 36. fine Answ 2 Secondly this Objection is so abundantly answered by our men that I may well spare my pains let the studious Reader instead of many reade onely these few Scharp de Capeti eccles milit pag 100 and 116 and Peter not at Rome pag. 28. c. Cham. tom 2 fol. 376. Willets Synops 152 c. and Bishop Davenant Determin pag. 220 and Pareus s In all which he shal see the present Objection so fully answered that no Papist as yet that I know of hath undertaken to confute their Answers I will adde an Answer or two because this Objection is daily and hourely whispered as a truth undeniable Answ 3 Thirdly if by the Rocke be meant Peter yet not onely Peter but the rest of the Apostles also For the Question being asked of all But whom say ye that I am Peter to avoid confusion gave answer in the name of all the rest of the Apostles upon whom in respect of their Ministery the Church is as well builded as upon Peter Revelat. 21.14 As appears thus I. All being asked the Question it must necessarily follow that either Peter gave answer for all and as the mouth of the rest or else that Christ asked his Apostles a question but received no answer from them which cannot be affirmed without charging Disobedience upon the Apostles who would not Answer when their Master spake unto them and Negligence upon Christ who seeking to strengthen all the Apostles in the faith towards himself should have given them no strength at al neither by experience of the work of God within themselves nor by the glorious promises which he annexed to this confession unlesse he had in Peters Answer received the answer of the rest and in speaking to him had spoken to the rest II. It appeareth otherwhere by Peters own confession that the rest knew that Christ was the Son of the living God as wel as he himself Iohn 6.69 And therfore what should hinder them from making confession of it as well as did Peter and in regard thereof to be as much respected of their Master as he Fourthly although by the Rock here be meant Answ 4 Peter yet it will not follow that Peter is the Head of the Church for those Fathers who interpreted Peter to be this Rock did render other reasons why he was called a Rocke then this because hee was constituted made the Head of the Church Nazianzen saith Petrus petra vocatur c. Peter is therefore called a Rocke because the Church is built upon his faith or hath his faith for her foundation And Theophylact Quia primus eam confessionem edidit super qua Ecclesia fundanda erat Peter was therefore called a Rocke because he first made that publike confession of Christ upon which the Church was built yea Erasmus hath observed in the sentence of S. Cyprian that although Christ had called Peter the Rock yet it was not to make Peter the Imperial top but the representative Type of the Church that as he answered in the name of all so every one professing the same might be a Petrus in his kind Erasm annot in Matth. 16. Accordingly Cardinall Cusanus from S. Hierome answereth that although the word Rocke
other But Denarius being a latine name and part of the tribute which they paid to the Romans and consequently a civill and prophane payment it is not like that it was reckoned after the account of the Sanctuary Answ 3 Thirdly neither was this Denarius the same with the Didrachma the halfe sicle mentioned in this place for the Denarius and Roman penny is almost the same with the Grecians Drachma the eighth part of an ounce and the fourth part of a sicle and the tenth part of the French Crown that is three shillings six pence French Budeus and about six pence halfe peny sterling or thereabouts it was as much as an old Groat when eight Groats made an ounce Answ 4 Fourthly this therefore is most likely saith Doctor Willet upon Exod. 30.13 qu. 20. that both in this place and also Chap. 22.19 mention is made of tribute or poll-money as the Syrian Interpreter cals it Argentum Capitationis head or pol-mony Mark 12.14 But Beza saith that in his ancient Greeke Copie in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute hee found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money in that place of Saint Mark. Sect. 2 § 2. Came unto Peter These words are urged by Canisius Observ to prove the Primacie of Peter because the Receivers of custome come unto him First among the twelve Apostles Peter wee Answ 1 grant had a three-fold priviledge or prerogative as namely I. Of authority now by the priviledge of authority I mean a preheminence in regard of estimation whereby hee was had in reverence above the rest of the twelve Apostles for Cephas with Iames and Iohn are called Pillars and seemed to be great Gal 2.6.9 II. He had the prerogative and preheminence of Primacie because he was the first named as the fore-man of the Quest Matth. 10.2 III. Hee had the priviledge of principality among the twelve because in regard of the measure of grace hee excelled the rest for when Christ asked his Disciples whom they said hee was Peter as being of greatest ability and zeal answered for them all Matth. 16.16 I use this clause among the twelve because Paul excelled Peter every way in learning zeal and understanding as farre as Peter excelled the rest Secondly but wee deny that Peter was the Answ 2 Prince of the Apostles or the Monarch of the Church I enlarge not this because wee have proved it sufficiently before Chap. 10.2 § 2. and also have much further to cleare it afterwards § 3. Of whom doe the Kings of the earth take Sect. 3 custome or tribute How came it to passe that this halfe shekel Quest or Didrachma which at first was ordained to bee paid as an offering to the Lord Exod. 30.13 was paid by Christ and others for tribute unto the Roman Emperours It so pleased God that this portion which was first set apart for the use of the Temple Answ was usurped by the Roman Emperours and turned to a civill use and that First because Dei jugum excusserant they had cast off the Lords yoke the Lord departed from his right and delivered them over unto haâ—d Lords Calvin And Secondly because they gave but with a grudgeing mind to the Temple they are now turned over unto others for so it falleth out often that Quod Deo denegamus hostis heripiat what we deny unto God the enemy taketh away Gelas in Exod. And Thirdly because by the comming of Christ the externall worship prescribed by Moses was to be abolished God would have this pension taken away from the Temple whereby it was maintained Simler s Exod. 30.13 And Fourthly although our Saviour did pay this tribute yet did hee not thereby approve the unjust exactions and impositions of the Romans but giveth for or in the doing of it this reason lest wee should offend that is Ne suspiciâ—â—em illis demus c. lest wee should give them occasion of suspicion as though wee should be sedicious or disturbe the Kingdome h Muscul s Christ therefore by his example teacheth the people not to move any tumult or sedition about their tribute as they had before time but willingly submit themselvs to that yoke which for their sinnes was laid upon them Sect. 4 § 4. Then are the children free Object 1 These words are objected by Sampsons Foxes the Anabaptists and the Papists whose heads are diametrally opposite but in their tailes they carry fire-brands for the destruction of Protestants and the truth which they professe Answ The Anabaptists object this place against Christian Magistrates and Governors thus Christ here saith that the Kings sonnes are free from tribute and therefore so are also the sonnes of God from subjection unto any but only Christ Christ speaketh this of himselfe who by his birth was Heir to the Crown and Kingdom of the Iews and therefore by right was to pay none neither did but for avoiding of offence only as Mr. Perkins thinks although some others thinke otherwise as followes in the next question wherefore this place serves not at all for freeing of others from obedience to the civil Magistrate or any Christian Governors Object 2 The Papists object these words to prove that the goods of the Clergie both secular and Ecclesiasticall are and ought to be exempted from paying of tribute to Princes some of them reason thus out of these words Christ saith to Peter What thinkest thou Simon of whom do the Kings of the Nations receive tribute of their own or of strangers Simon answered of strangers the Lord said then are the children free But Clergy-men are the children of the kingdom therefore they ought to be free Thus reasoneth Marsilius de Padua and the Rhemists Mat. 17. sect 8. Bellarmine reasoneth thus The children of Kings with their families are exempted from paying of Tribute Mat. 17.26 but the Clergy properly belongs unto the family of Christ and therefore they are exempt from tribute Answ 1 First here is a grosse absurdity committed on all hands for they teach and hold that the Clergie have not this liberty and immunity from paying of tribute by the Law or word of God but by the grant of Princes themselves Rhemist Annâ—t Rom. 13. § 5. Bellarm. de Clâ—ricis cap. 28. and yet they go about against themselves and their own assertion to prove this Tenet from Scripture Answ 2 Secondly to Marsilius his Argument Bellarmine himself gives a double answer viz. I. That by this reason all Christians as well as Clerks should be exempted from tribute because they are all the sons of God being born a new in Baptisme II. Christ speaketh onely of himself that as Kings children are freed from tribute so much more he who is the son and heir apparâ—nt of the King of kings should be exempted from all temporall tribute Answ 3 Thirdly Christ standeth not upon any such privilege as he might justly allege but notwithstanding lest he should offend yieldeth to pay tribute therefore by the words of our Saviour it is
scandalous and offensive for any to plead privilege in denying Tribute to Princes and thus answers D. Willet Symps pag. 166. But Dr Amesius Bell. enerv tom 2. p 147. affirms and that with reason that Christ himself as he was subject to the Law was bound to pay this Tribute and Custome-mony and therfore as Cajetan wel observes if he had not done it he had given an active not a passive offence Ne scandalizemus dicit non ne scandalizentur v. 27. He doth not say We will pay lest they should be offended but lest we should offend as though in regard of his subjection to the Law whereunto he was made subject for us he had offended if he had not paid although true it is that as he was considered as the Son of God he was not bound unto any such payments being superiour unto all Kings and the greatest earthly Monarchs but onely his substitutes or deputies Now howsoever we consider Christ whether simply as God and so subordinate unto none or as man and so made subject to the Law yet this act or these words of his will exempt none from paying of Tribute to Princes for that which Christ did as God is no president for mortall men to imitate neither are the Papists so impudent as to avouch it and as man we see he paid Tribute and was so to do and therefore untill the Popish Clergy be Gods and not men they cannot be exempted from these Customes and Tributes by our Saviours words Fourthly learned Cameron answers here that the Answ 4 producing of this place for the confirming of this Popish Tenet is nihil ad rhombum nothing at all to the purpose because the Tribute which is here required of Christ and payed by him was not that which belonged unto the Magistrate but which by the prescript of the Ceremoniall Law was to be paid for the use of the Sanctuary And therefore this is no ground for non-payment of Tribute to Princes His grounds and Arguments are solide and convincing but I set them not down because they are something large See Cameron Myrothee Evang. in Mat. 17 24 pag. 54 55 56. Fifthly Sed dato non concesso but suppose we Answ 5 should grant this which we must not that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate and that Christ exempted both himself and his Disciples from it so long as he was with them in the earth yet it follows not hence that this immunity and privilege belongs unto the Apostles successours For I. Although Christ were free from the payment of these Taxations and Toll and Tributes to the Magistrate yet it follows not hence that this privilege belongs unto the Ministers of the Church by right II. Although the Apostles of Christ were free from the payment of Tribute to Princes so long as their Master lived with them yet it doth not follow hence that this privilege belongs to the Apostles successors If the Reader would see both these demonstrated and the Argument prosecuted let him reade the forenamed Author Cameron pag. 57 58. Answ 6 Sixthly for fear we should want weapons Bellarmine hath put a sword into our hands for the conquest of himself and by the same reason that he confutes Marsilius is himself confuted By Marsilius Argument all the faithfull saith Bellarmine are exempted from paying of Tribute to the Magistrate And why Because they are all Gods sons By Bellarmines Argument say I all the faithfull are exempted from paying of Tribute to Christian Princes or others And why Because they are all Gods servants and of his family as well as the Clergy are We of the Ministery are called Clerks or Clergy-men that is Gods portion or inheritance now are not faithfull people so also God we know is no respecter of persons Acts 10.34 and therefore he respects a faithfull sheep as much a faithfull shepherd Caeteris paribus But Bellarmine saith that Ministers properly belong unto the family of Christ Are faithfull people then retainers or hangers on are they not as properly of Gods family as Ministers are yea doth not the Apostle totidem verbis call them and say of them that they are of the houshold of Faith Gal. 6.10 and of the houshold of God Ephes 2.19 and fellow Citizens with the Saints Sect. 5 § 5. Liberi children are free Quest What freedom doth our Saviour here speak of Answ There is a double liberty namely First spirituall and thus all Christians are made free because by Christ they are freed from the yoke of sin and bondage of satan according to that of our Saviour If the Son have made you free then are you free indeed Secondly corporall and thus the faithfull are not freed from tribute but bound to pay it according to that of our Saviour Give to Caesar those things which are Caesars and of the Apostle Give tribute to whom tribute is due and custome to whom custome longs And this is the answer of that ingenious Papist Carthusian upon this place who saith indefinitly Fideles tenentur ad tributa the faithfull are obliged to pay tribute unto Magistrates neither excluding Clergy nor Laity Carthus s pag. 147. a. initio § 6. Thou shalt finde a peece of mony Sect. 6 The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stater which we English a piece of mony at large but it contained precisely two Didrachma For the tribute mony to be paid for each person was Didrachmum as is evident from verse 24. And they that received Didrachma came unto Peter c. And this Stater was paid for two namely for Christ and Peter verse 27. and the value of it was about 2 s. 6 d. half a crown For we must observe that every person was taxed at two Drachma's or Roman pence which two pence made the Didrachma that is the double Groat or half Sicle which every one was set at and two of those double Groats made but one Stater which is usually translated a piece of twenty pence but it was a full Sicle which was half an ounce and consequently a third part more namely as was said thirty pence which Peter here payed for his Master and himself § 7. That take and give for me and thee Sect. 7 We against the Church of Rome affirm Argum. that the Clergy are liable to pay Tribute Subsidies and Taxes unto their Princes and we prove it from this place where our Saviour as wee see pays poll-mony and Rom. 13. where every soul is commanded to be subject to the higher powers and there verse 5. paying of Tribute is made a part of subjection the Argument therefore thus followeth Clergy-men are subject to Princes therfore they ought to pay tribute CHAPTER XVIII Verse 1 VERS 1. At the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of Heaven Quest WHy is the kingdom of God and of Christ here called the kingdom of Heaven Answ 1 First
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
Altar although it is frequent with the Fathers to call the death of Christ Sacrificium crucis the sacrifice of the crosse and St. Peter saith 1 Peter 2.24 That CHRIST bare our sinnes in his owne body on the tree and St. Paul saith Colos 2.15 Having spoiled principalities and powers he made a shew of them openly triumphing ever them in it that is in the crosse And the same Apostle saith That he will glory in nothing save in the Crosse of CHRIST and Bellarmine when he had accurately handled all the things which belong unto a Sacrifice he can find nothing to make an Altar of but the Crosse But the Crosse is not an Altar properly so called for the crosse and the Altar differ in their very ends and scope for the crosse is ordained for punishment and the Altar for sacrifice Thirdly we answer those things which are required Answ 3 unto a Sacrifice are of two kinds to wit I. Some things belong unto the very essence and nature of a Sacrifice And II. Some things belong unto the solemnity decencie and comelinesse of a Sacrifice Now an Altar doth not belong unto the first sort but unto the second and therefore there may be a sacrifice without an Altar Fourthly we answer that usuall and ordinary Answ 4 sacrifices have Altars properly so called but it doth not hence follow that therefore the sacrifice of CHRIST must have such an Altar because it was a transcendent and not an ordinaty sacrifice Christ himselfe being both the knife oblation altar and Priest Vers 20.21 VERS 20.21 Who so therefore shall sweare by the Altar sweareth by it and all things thereon And who so sweareth by the Temple sweareth by it and him that dwelleth therein Quest Whether is it lawfull to sweare by the Saints or by other creatures Answ They take the name of God in vaine which doe sweare by any other then by the name of God and therefore the Rhemists in hunc locum erre who maintains swearing by the name of Saints The truth of this answer appeares evidently by these particulars viz. First God commandeth that we should sweare onely by his Name Deut. 6.13 and 10.20 Exod. 23.13 Secondly God reproveth those which sweare by any other then by him as Zephan 1.5 Thirdly Invocation belongeth onely unto God but the taking of an oath is a kind of invocation therefore it is a service due onely unto God Fourthly in taking of an Oath we call God to be a witnesse unto our Soule but God only knoweth the secrets of the heart and neither Angell nor Saint nor any other Creature and therefore we are to sweare by none but God onely Fifthly hee that sweareth giveth unto him by whom he sweareth power to punish if he sweare falsly but God onely is able to punish the Soule Matth. 10.28 And therefore we must sweare onely by him Object Against this the Rhemists object thus It is lawfull to sweare by the name of Saints because all is referred to the honour of God as he that sweareth by the Temple sweareth by him that dwelleth therein Answ 1 First in this place CHRIST reproveth the Pharisees for their Swearing and condemneth it by this argument that howsoever they thought it a small matter to sweare by the Temple yet in effect they did sweare by God himselfe And thus he doth not here justifie swearing by Creatures but confuteth that nice and unwise distinction of the Pharisees who taught That it was nothing to sweare by the Temple but by the gold of the Temple verse 16. CHRIST here shewes that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine And thus we see the boldnesse of our Rhemists who dare justifie swearing by creatures by the same reason that CHRIST condemneth it Answ 2 Secondly our Saviour here saith nothing but this that in every oath there is an invocation of the divine power and therefore whosoever sweareth by a creature committeth idolatry in making it his God Answ 3 Thirdly if our Saviour should here allow of swearing by Creatures as by heaven saying He that sweareth by heaves sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 VERS 23. Woe unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and annise and cummin and have omitted the weightier Vers 23 matters of the Law Iudgement Mercy and Faith these ought ye to have done and not to leave the other undone What things in generall were tithe able amongst the Jewes Quest First their yeerely encrease was either cattell Answ 1 fruits of the trees or fruits of the Land now of all these they payed tithes even to mint annise cummin as is cleare from this verse Secondly after many corruptions in the Church of the Iewes many things became questionable whether they were citheable or no whence the high Court of their Sanhedrim decreed That in the things doubtfull which they termed Demai though they paid neither first nor poore mens tithe yet they should pay a second tithe and a small heave offering namely one part of an hundred Moses Rotsens fol. 199. Colum. 3. Now mint annise and cummin seeme to have bene of these doubtfull things in which though the decree of their Sanhedrim required but one in the hundred yet the Pharisees would pay a just tenth as appeares by this verse whence it was that they boasted That they gave tithes of all that they possessed Luke 18.12 In which they out-stripped the other Iewes who in these payments tooke the liberty granted them in the Sanhedrim VERS 24. Yee blind guides Vers 24 which straine at at a gnat and swallow a Camell Bellarmine Lib. 2. Cap. 1. de Peccato produceth this place for the proofe of Veniall sinnes Object reasoning thus Some sinnes are compared to things which are most light in their owne nature and some to things most heavy Some compared here to Gnats and some to Camels and Luke 6. some to motes some to beames and therefore some are veniall some mortall First these are proverbiall speeches and therefore Answ 1 are not to bee extended beyond the scope of CHRIST Secondly that which is a gnat or a mote comparatively Answ 2 may be a great mountaine positively hence the earth is great and large absolutely but in comparision of the heavens it is but like a point And therefore this followes not some sinnes are small in comparison of others therefore they are so small and veniall in their owne nature that they doe not deserve eternall condemnation Bellarmine himselfe I know would confesse if he were alive that simple fornication were but a small sinne in comparison of poysoning and murdering the Pope and Cardinals and Clergie of Rome and burning to ashes the whole Citie but from