declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of
the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
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
undergoe what he layes upon thee and in his due time removing the evill from thee g 1 Cor. 10.13 Quest 8 Is it never necessary to use unlawfull meanes Answ I answer No for the clearing whereof observe that there is a threefold necessity First Necessitas rerum a necessitie of riches or an estate or of the things of this world thus tradesmen say they cannot live and gaine except they deceive and lye thus poore men say they must steale and pilfer otherwise they and their little ones must starve but these must know that there is no necessity of sinning better gaine little then loose the soule better starve then steale Secondly there is Necessitas vitae a necessitie of life Thus some if their children be sicke repaire to the wisards and witches thus subjects rebell against tyrants persecuting both their persons and profession but those must remember that their children had better dye then live by the devils helpe and these must know that they owe obedience unto superiours either active or passive and to rebell is contrary to the practise of the primitive Church a Lege Apolog Iustin A Tertul. Certainely it is lawfull to rise up against and withstand invaders as the Machabees did but not against lawfull Kings though they forgetting the office of Kings should tyrannize over their subjects Thirdly there is Necessitas animae a necessitie of the soule to preserve it from sinne or to free it from concupiscence Thus Lucretia murthered her selfe because Tarquin had ravished her and some kill themselves rather then they will be defloured But these must remember that they pollute the soule by one sinne while they shunne the pollution of another yea it is themselves that contaminate their soules which were not defiled by an others fault it was no sinne in Lucretia to bee forced violently against her will for that was Tarquius fault that ravished her and in him a hainous sinne but it was in her a notorious sinne to kill her selfe To conclude Vincit qui patitur affliction is to bee borne temptations are to be withstood I. by prayer II. by watchfulnesse in them and against them III. by hope and expectation of the divine helpe and assistance of God but IV. never by the use of wicked or indirect meanes VERS 4. But hee answered and said it is written Vers 4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God § 1. It is written Christ fights against Sathan Sect. 1 onely with the sword of the Spirit the word of God and all the dartes hee throwes at him are fetched out from the quiver of the Scriptures Why did Christ this Quest 1 I answer First because this is the best and most Answ 1 powerfull weapon as God is stronger in himself then Sathan so his word is most operative against Sathan it is the sword of the Spirit b Ephes 6.17 able both to defend us offend our enemy c Heb. 1.3 it being the sword of Gods mouth 2 Thes 2. able to confound the adversary thereof and make the obedient thereunto wise unto salvation Secondly Christ did this to teach us that nothing Answ 2 doth captivate an evill conscience or subdue evill concupiscence sooner then the word of God it being a sharpe two edged sword d Heb. 4.12 Adam had figleaves to cover his shame and never was truely awakened untill the word of the Lord comes unto him saying Adam where art thou e Gen. 3.7 Who in such like cases use any other weapons Quest 2 I answer Answ there are divers that use other meanes then the word of God against Sathans assaults viz. First some fight against him with the wisedome of the flesh they dare not assent either for losse of goods or reputation amongst men or the like this weapon is a traytor and will at length consent unto Sathan and fight against him that useth it yea the devill is wiser and more crafty then men and therefore humane wisedome will never conquer him Secondly some perswade themselves that they can drive away the devill by their exorcismes conjurations or the like Thus the Papalins use these remedies against the devill I. their sacramentall consecrated wafer cakes II. holy water III. the sound of consecrated belles IV. the signe of the crosse V. the Gospel of Saint Iohn hung about their neckes VI. the name of God or of Christ VII verses per crucis hoc signū c. and divers other ridiculous things which are too foolish or frivolous to overcome or expell Sathan the divell seemes to feare these but hee doth but faine that he may deceive the users of them for it is onely the word of God that hee feares the weapons wherewithall our Saviour foiles him But the Papists may here object it is the word Obiect 1 of God which they use Saint Iohns Gospel and the name of God c. are the word of God and therefore a warrantable remedy against the devill The word of God profits us if we use it aright that is First it profits not Answ being barely pronounced with the lipps or carried about us as we may see by the sonnes of Scheva g Act 19. they adjure the devill by Jesus whom the Apostle preached but hee obeyes them not but woundes them to their hurt Secondly it profits when it is applyed by faith for thus this strong man is overcome h 1 Pet. 5.9 Who are enemyes unto this weapon of the word of God Answ 1 First those that forbid the translation of the Scripture into the vulgar tongue which may be understood Answ 2 Secondly those that prohibit the reading of the word of God because ignorance thereof will not condemne them Answ 3 Thirdly those that applaud ignorance of the Scriptures as the mother of devotion and to be preferred before the knowledge thereof These are refractory unto the Lords injunction who commands them to bee read and taught even in private families i Deut 6.7 8. and to bee diligently studyed night and day k Psal 1.2 and to be read to all the people as Iosias did l 2 Chron. 34.30 and Nehemias also Chapter 8. These are contrary to Christs practise here and to his precept else-where commanding to search the Scriptures m Iohn 5.39 These are not like those noble Bereans whom Saint Paul commends that turned over their bookes to see whether the Apostle taught them according to the Scriptures or not n Act. 17.11 But here the Papists object the Scriptures Obiect 2 are perillous and full of danger to him that reads them because they are difficult to be understood and being misunderstood they leade unto errour Answ 1 First if holy writ be dangerous to be read so are also humane writings they being indeed full of errours as we may see in the writings of Origen Answ 2 Secondly the whole Scripture is not difficult to be understood and consequently
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine
so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
of another mans labour Answ 2 Secondly thou incurrest no danger at all being sure both of usury and principall but hee stands liable to all dangers Answ 3 Thirdly thou extendest this word gaine too farre saying thy brother gaineth when hee but onely saveth as for example thou saiest if I had not lent him money his lands or lease had beene forfeited but now hee hath redeemed them this is no gaine but onely hereby hee is preserved from a losse Is it not lawfull for widowes guardians of Quest 5 orphans and those who are through weaknesse and sickenesse unable to follow any calling to put out their money unto usury Answ Truly I conceive that they may lend their money for a participation of gaine with an equall condition of hazard and losse that is if the party employing their money loose they will beare a proportionable share of his losse according to that proportion of gaine which they should have if he gaine by it This point of usury being so much controverted Quest 6 among divines some holding one thing some another where may we find a place to rest our foote upon what may we certainely thinke or know concerning it by which we may be informed All cleare and orthodoxe divines agree and accord in these things concerning usury I. Answ That wee must not take usury of any poore man II. Thou must not deny to lend to poore men what thou canst well spare neither in lending preferre the rich before the poore III. Thou must take no usury or increase of him who gaineth nothing by thy mony IV. Thou must not of any take more then the law allowes to wit eight in the hundred V. Thou must avoid all biting usury which impoverisheth and consumeth thy neighbour VI. All agree that usury is no lawfull function or calling VII That those who are rich and can live sufficiently without putting forth their money should not use it VIII That if there be an equall condition of losse as well as gaine a man may take a part of the profit IX That with tradesmen it is lawfull in regard of the forbearance of their money that is they may sell dearer if they sell for a longer time because they loose by the forbearance of their money and so if a man desire his money in bargaines before the day he who payes may justly demand an abatement according to the time These are agreed on by all and therefore those who desire to bee resolved in that which they doe let them not goe further herein VERS 43. Yee have heard that it hath beene said Vers 43 thou shalt love thy neighbour and hate thine enemie § 1. Yee have heard that it hath beene said c. Sect. 1 How do the Jewes infer this that enemies are Quest 1 to be hated The text alleadged doth directly forbid hatred Thou shalt not hate thy brother Answ but love him as thy selfe Levit. 19.17 18. And yet they from hence by the rule of contraries doe collect that because friends are to be loved therefore enemies are to be hated Wherein were they faulty by this collection Quest 2 or inference They were guilty of a double crime namely Answ First boldnesse or audaciousnesse that durst thus adde to the sacred Canon of Scripture Secondly foolishnesse and ignorance that collect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soloccismes for they loose the sense and meaning of the place by pressing too much the words The Law doth not say said the Scribes and Pharisees Thou shalt love all men but thou shalt love thy Brother and thy Neighbour therefore strangers and enemies we are not commanded to love And thus by their additions and corrupt expositions they would found error upon the sacred Scriptures for which our Saviour blames them in this place Quest 3 How may wee so give the sense of Scripture that we doe not deduce or collect things from thence contrary to the mind and meaning of the Holy Ghost Answ The Rules observable hereunto are either probable or certaine First if we desire so to expound the Word of God that we may not mistake the drift of the Holy Ghost wee must then observe diligently these probable Rules Rule 1 First let not the exposition be thine that is some new invention of thy owne never heard of before but an interpretation confirmed by many Rule 2 Secondly let thy exposition have the assent of the first and most ancient Church for the Church is our Mother and that exposition is much to be suspected which doth crosse the minde of the whole Primitive Church Rule 3 Thirdly if thy interpretation be assented unto by all Protestants and Professors wee may then walke the more safely and rely the better upon it Rule 4 Fourthly if our Protestant Divines differ in any point or exposition of any place then hold with that opinion which is most holy Indeed sometimes a shew of sanctitie may deceive as wee see in the Monkes and Anabaptists who would perswade men to assent unto them because their lives are so pure when for the most part both of them are like to painted sepulchers And thâ—â—efore we must not looke to the outside of holinesse in the opinionists but to the true sanctitie and puritie of the opinion and hold that which without question is most holy as for example It is questioned and disputed amongst our selves pro contra whether usury be lawfull or no here it is granted by all that it is certainly lawfull to lend gratis but it is disputable and undecided what Usury is lawfull by the Word of God for herein Divines differ and therefore the most sure and pure course will be to lend freely Secondly if we desire to open the Scriptures that the mind and meaning of the Holy Ghost may evidently appeare unto us then wee must carefully and diligently walke according to these few certaine and true Rules Rule 1 First study and reade the Scriptures without any prejudice for if once the braine bee bound it will easily pervert the sense as wee see in the Jewes who will beleeve nothing of Christ bee the place never so plaine as also in the Papists who will beleeve nothing against images or the Popes supremacie or infallibilitie or the merit of workes or invocation of Saints and the like although they be directly contrary to Scripture And therefore take heed of this resolution this I hold and this I will hold whatsoever I reade or heare to the contrary Secondly pray daily for a right and informed Rule 2 judgement lay downe thy owne opinion and sense praying heartily unto God to give thee an understanding heart Thirdly let the exposition agree with the circumstances Rule 3 of the place not adhering too much to the Letter of the Text as the Euchets did who thought men should doe nothing but pray because the Apostle saith Pray continually 1 Thess 5.17 Fourthly doe not too generally extend any Rule 4 passage of Scripture thus some expound these words our brother must
man descend hee shall never be satisfied Sect. 3 § 3. Our daily bread Quest 1 Why doe we pray for our bread Answ 1 First negatively not because we challenge it at Gods hands as our right Quest 2 Secondly affirmatively for these causes following I. Because wee doe not desire great things but onely such as may be fit for our selves II. Because they are to bee obtained by our labour and therefore by prayer we desire a blessing from God upon our endeavours and affaires III. Because they are so necessary for us that ordinarily our life could not subsist without them IV. Because by the divine and eternall providence of God our lot and portion in temporall things is appointed Prosperity and promotion come neither from the East not from the West but from the Lord who hath from all eternity decreed what to give in outward things to every person And therefore we desire that the Lord would give that portion unto us which in his blessed will and mercifull decree he hath ordained for us And it is called Our bread because it is ordained for us by God If God have decreed what hee will give to every Quest 2 one of us in temporall things then what need we pray at all for our daily bread will not God fulfill his decrees without our prayers First prayer is the ordinance of God and Answ 1 therefore it is not to be neglected at all yea it is the ordinary meanes for the obtaining of our desires Secondly wee must pray because this shewes Answ 2 our hope and trust and confidence in God Thirdly wee know not whether God have Answ 3 decreed to give us such and such things or not and therefore if we stand in need of them wee must pray for them How or with what mind can we pray in these Quest 3 uncertainties Wee must pray according to these meditations animadversions and resolutions namely Answ First we know not what God will give us in particular though we pray unto him Secondly but in generall we know that the decree is gone out that God hath determined what he will give us Thirdly we acknowledge that all our endeavours can alter and change nothing in Gods decrees f Luk. 1◠26 Fourthly therefore if it please God to leave us in our temporall troubles and not to preserve and deliver us we are contented and intend patiently to indure whatsoever our good God hath decreed concerning us Fifthly yet notwithstanding this resolution wee pray unto him and must continue praying untill his blessed Will bee revealed in and upon us And that for these two reasons I. lest wee should bee wanting unto our selves by our remissenesse II. Lest we should be culpable before God for our neglect or that wee doing our endeavour wee might bee free from blame before our heavenly Father Quest 4 How or by what meanes may wee bee assured that our Prayers should be heard in temporall things Answ 1 First if wee our selves use the meanes diligently which God requires namely Gate or endeavour and Prayer then wee may expect a mercifull successe from God Answ 2 Secondly if we our selves belong unto God then the promises of God belong and are unto us yea and Amen in Iesus Christ Answ 3 Thirdly if wee lay no stumbling blocks in the Lords way thus David constrained God to take the rod of correction in his hands 2. Sam. 12. Thus Christ complaines that hee would have been gracious unto Ierusalem but they would not Matthew 23.37 So the Lord would have bestowed yea showred his blessings upon his people but their sinnes hindred and with-held good things from them Ierem. 5.25 Malach. 3.10 And therefore if wee desire that the Lord may heare and answer graciously our requests wee must leave all sinne and labour in sincerity of heart to serve the Lord. Answ 4 Fourthly if the thing wee beg be for our good comfort and profit then we may expect a mercifull grant of it otherwise not for our all-wise-God will not give us a stone instead of bread Vers 12 VERSE 12. And forgive us our debts as we forgive our debters Sect. 1 § 1. And forgive us Quest 1 What method doth our Saviour use or observe in this Prayer First some say Christ handles those things Answ 1 First which belong unto himselfe Secondly which concern our selves In which hee laies down 1. Naturall things 2. Spirituall things Answ 2 Secondly some say Christ handles First Divine things in the three former petitions Secondly Humane things in the fourth petition Thirdly Diabolicall things in the two last petitions Answ 3 Thirdly some say that wee pray For good things first in foure affirmative petitiōs Against evill things in the second place in two negative petitions And unto these I assent What is observable in this petition Answ Two things Quest 2 First the petition wherein are 1 The debt Our debts 2 The remission of the debt Forgive us our debts Secondly the condition as we forgive our debters What is this debt Sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.4 And hence ever and anon in the Scripture wee read of the Remission Quest 3 of sinne as also in the Apostles Creed Answ Obiect A debt is that which a man owes unto another and therefore if our sinnes be debts it will follow that we ought to sinne for a man ought to pay his debts There is a three-fold debt First Direct and this debt is obedience A which wee owe indeed unto God For we are debters unto God to live according to the Spirit Ro. 8.12 Secondly Per consequens by consequent thus the Mulct of sin namely punishments temporall spirituall and eternall is called a Debt Thirdly Metonymicum and thus the cause of the debt to wit sinne is called a debt in this place because sinne is the cause of that punishment which is due unto us But the most proper debt is obedience Doe we desire to bee freed from obedience Quest 4 If that be our proper debt which wee owe unto our God and wee desire that our debt may bee remitted it seemes that we implore the Lord to ease our shoulders from the yoake of the Morall Law We doe not in this petition desire a relaxation from our obedience Answ but that our omissions may not bee strictly required or punished Hee who hath committed theft doth not desire that it may be lawfull for him to steale hereafter but that his by-past theft may bee pardoned Or as a Debter when his day is past intreates favour and forbearance for the time by-past and promiseth to pay all shortly And thus we properly desire in these words that the Lord would forgive us the punishment which is due unto us for our sinnes as the King pardons murder and homicide Why doth our Saviour call this a debt Quest 5 First that we might know sinne to be the Answ 1 cause of punishment Secondly that wee might know that all is Answ 2 abolished together namely both the cause
not questioned I enlarge it not Secondly he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority unto them Answ 2 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Luke 9.1 Men can give the former unto Men but not the latter that is Authority but not Power but God gives both I. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over every hurtfull thing Luke 10.19 II. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power he promised it when he was ready to ascend up into heaven Act. 1.8 And he performed presently after reade Act. 3.12 and 4.33 and 6.8 Rom. 15.19 and 1 Thes 1.5 Thirdly he gave a miraculous power or power Answ 3 to worke Miracles Acts 10.44 and 19.6 To how many of the Apostles did Christ give Quest 4 power Unto all to Iudas as well as the rest Answ for the Text is plaine He called unto him his twelve Disciples now Iudas was one of the twelve verse 4. and gave them that is all of them power c. Whence we may learne That wicked Men Observ 2 may be true Ministers Matth. 7.22 and 23.1 and 1 Cor. 9.27 Balaam prophesieth and God often useth the Ministery and service of wicked Men bad Ministers may strengthen the feeble hearts of the righteous as the stalke upholds the Corne and yet when the Wheat is gathered into the garner with the straw they shall be burnt in unquenchable fire Sect. 3 § 3. Over uncleane spirits and to heale sicknesses and diseases Observ The phrase here is worth observing He gave thē power over Satan that They might cast him out They might cure sicknesses and diseases Because Satan wrought in them Whence we may observe That where evils are either brought or continued there Satan is the cause thereof for he provokes David to number the people 2 Sam. 24. he tempts unto sin that God may punish he hinders sinners from repentance because he knows that would turne away wrath and appease the anger of God Ionah 3.3 yea sometimes he is the Minister of God to inflict diseases as we see Iob 2. and Luke 13.16 Vers 2 VERS 2. Now the names of the twelve Apostles are these The first Simon who is called Peter and Andrew his brother c. Sect. 1 § 1. The names of the twelve Apostles Our Evangelist here intimates the degrees of the Apostleship for in the former verse they were called Disciples but here Apostles after they are called that they may be sent abroad But yet we see that it is onely these twelve who are called Apostles and not the seventy although they were also sent to preach the Gospel for they are still called Disciples Luke 10.1 Observ Whence we learne That there are degrees of eminencie and dignity in the Ministery it selfe reade Ioh. 6.70 Mat. 19.28 and 1 Cor. 12.28 29. and Ephes 4.11 Quest Who are here blame-worthy Those who maintaine a parity and equality of all Ministers Indeed as Noble-men and inferiour Justices are equall and alike in regard of their conjoynt charge when they are joyned together in Commission so Ministers are equall in regard of the Ministery but in regard of eminencie and dignity all are not alike for the degree of the Apostleship did excell the Disciples and all others Object 1 But these twelve Apostles are after this called Disciples And therefore Apostles and Disciples are equall Iesus going up to Ierusalem tooke the twelve Disciples apart in the way Mat. 20.17 And again He called his twelve Disciples together and gave them power c. Luke 9.1 Answ This name Disciple is a generall name unto both for Apostles and Disciples are not membra dividentia but Genus and Species for all Apostles are Disciples as was shewed in the former verse but all Disciples are not Apostles And hence our Saviour sometimes calleth the twelve Disciples Luke 9.1 and sometimes Apostles Luke 9.10 Object 2 But others besides those twelve are called Apostles and therefore there is no difference of degree between Apostles and Disciples First the name Apostle is used diversly namely Answ 1 I. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ consider the Apostle and high Priest of our profession Hebrews 3.1 II. Sometimes extraordinarily thus S. Paul is called an Apostle although he were not one of the twelve yet because he was extraordinarily called by Christ to the worke of an Apostle III. Sometimes the word is used generally for all those who labour in the worke of the Ministery thus Titus is called an Apostle and also the rest who were employed in the Lords worke Whether any enquire saith S. Paul of Titus or our Brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches 2 Corin. 8.23 And thus Epaphroditus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Philippians Philip. 2.25 IV. Sometimes the name is used abusively They that boast are false Apostles deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 Secondly although the name Apostle be thus Answ 2 diversly used sometimes yet this hinders not the genuine and naturall acception of it namely for those twelve according to the plaine Text of Scripture When it was day Iesus called unto him his Disciples and of them he chose twelve whom he called Apostles Luke 6.13 where we see the name Apostle distinguished from Disciple and given as proper unto the twelve The Apostleship or place of an Apostle is extraordinary Object 3 and therefore from thence we cannot from thence prove a disparity or inequality in those who are ordinarily called as all are now First it doth not seeme that the place of an Answ 1 Apostle was extraordinary for although S. Paul shew many extraordinary callings and places and things in others besides Apostles 1 Cor. 12.28 29. yet he omits them all Ephes 4.11 speaking there onely of ordinary places and yet even there Apostles are mentioned But Secondly the best rule of perpetuity is Use Answ 2 and Necessity and therefore by way of distinction I say I. In the Apostles there were some things which were extraordinary as to worke Miracles And II. Some things ordinary as to governe Churches to call Councels to determine of Controversies and points in difference Act. 15. Now although the first were peculiar unto themselves yet the second is communicable unto others that is principally to those whom God hath raised to greater eminencie and dignity in the Church § 2. The first Simon who is called Peter Sect. 2 How many names had this first Apostle Quest 1 Three namely 1 Simon Answ which signifies either fatnesse Staplet s Mar. 3. or obedient 2 Peter a petra from a Rock namely either from Christ or from his confession of Christ Matth. 16.18 3 Cephas a Rocke or a stone Ioh. 1.42 When was he first called Peter Quest 2 Answ 1 First certainly not when he was brought by Andrew unto Christ Ioh. 1.40 Neither Answ 2 Secondly when he was called with Andrew from mending the Nets Marke 1 16. But Answ 3 Thirdly when the twelve
apparent that he is first in regard of dignity and power Answ 1 First Peter is named first therefore he is the chiefe follows not for Priscilla is not better than her Husband because she is first named in the Text and Aquila after her Acts 18.26 S. Paul himselfe saying that the man is the womans head 1 Cor. 11.3 Answ 2 Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First as Theophylact interpreteth hath reference to his brother Andrew who was called before and Peter after for these two Brothers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two first that were called Answ 3 Thirdly if the rest of the Apostles be not named according to dignity as the Papists grant then why should we thinke that Peter onely is Let them give a reason of it without begging the question Answ 4 Fourthly it is evident that the Scripture doth not perpetually observe the same order in such rehearsals as Revel 21.19 the twelve Apostles are compared to twelve precious stones whereof the Jasper is the first but Exod. 28.20 where the twelve precious stones are named which should be set in Aarons Brest-plate the Jasper stone is the last Now if the Jasper for the dignity thereof do signifie Peter in the Apocalypse how then is it placed last in Exodus And therfore we may here say with Origen who thus writeth of the order of the twelve Patriarchs Sciendum est quod in singulis locis c. Hom. 17. in Gen. It is to be marked that every where where the Scripture maketh mention of the Patriarchs there is great diversity in the order for there is one order observed in their nativity Gen. 29. another in their going downe into Egypt Gen. 46. another when they are blessed of Iacob Gen. 49. another when they are numbred to doe any thing in the wildernesse Num. 1. another when the Land of Canaan was divided After the same manner when the twelve Apostles are named they are not alway set downe in the same order as followes by and by Answ 5 Fiftly to that of Stapletons alleaged also by Bellarmine lib. 1. de Pontif. cap. 18. that Peter every where is named first though the rest be not set down alwayes in one order I answer so is Reuben the first named of all the Patriarchs in those five severall places noted by Origen in the former answer he is the first borne first entreth into Egypt first blessed first numbred first divided yet Reuben for all this was not the chiefe among the Patriarchs neither by this reason is Peter the greatest among the Apostles Sixtly Peter is not alwayes named first for Answ 6 Iames is named before him Galath 2.9 And when Iames Cephas and Iohn perceived c. Two shifts Bellarmine hath for this the first is grosse the second is good I. He denies the Text saying It should be read Cephas Iames and Iohn but this is grosse to cut a knot which he should but cannot untie Or II. He saith Iames is read first because he was Bishop of Ierusalem this reason is good because hereby he directly overthrows himselfe for if Iames be mentioned first because he was Bishop of Ierusalem then at Ierusalem Peter was not before Iames but next unto him and consequently not Prince of the Apostles Thus also his Brother Andrew is named before him Ioh. 1.44 and he not named first before the rest but onely with the rest Mat. 20.24 When the ten whereof Peter was one heard this they disdained Seventhly Peter is named first because he was Answ 7 the most ancient in yeeres or one of the first that was called And so S. Hierome saith asking the question why Peter was preferred before Iohn Aetati delatum est quia senior erat His age was preferred because he was the elder h Lib. 1. Advers Iovin Eightly the Catalogue of the twelve Apostles Answ 8 is thrice recited namely by the three first Evangelists that we might fully know by whom Christ planted the first Church through the whole world but in the order of reciting the Apostles lurks no mystery if we may credit Theophylact who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferenter sic recenseri nulla dignitatis vel potestatis ratione habita The holy Ghost names the Apostles indifferently not having therein any respect either unto their dignity or power Vides non ex dignitate nominatos quia Iacobus ante Iohannem i Chrys s We see the order of dignity is not observed in the reckoning up of the Apostles because Iames is named before Iohn Ne quis ob hoc quod Prius nominatur primum faciat Petrum k P asm s Let none thinke Peter to be the chiefe of the Apostles for this reason because he is named first of all Ninthly I conclude and confesse that there Answ 9 is a Primacie among the Apostles Sed ordinis potestatis confessonis non honoris l Ambro. s But it is of order not of power of confession not of honour and thus we grant Peter to be Chiefe of the Apostles Sixtly and lastly Maldonate upon this verse Object 6 objects yet further Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are called the second or third therefore First doth not denote a Primacie or Precedencie but onely an Order For if any had beene called second he might then have rather seemed to have been inferiour unto Peter who is called first as the second in the kingdome or the next unto the King is inferiour unto him Answ 2 Secondly but neither is this perpetuall or universally true things or persons being often called first and second in regard of time not of honour or order as we reade of a first man and a second 1 Corinth 15.47 And yet the first is not the chiefest or most honourable or of most power and dignity for the first man is of the earth earthy but the second man is the Lord from heaven And therefore the Jesuite may as well prove hence Adam to be more worthy then Christ as Peter to be more worthy than the rest of the Apostles m Pareus s Verse 5 VERS 5. These twelve Iesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not Sect. 1 § 1. Goe not into the way of the Gentiles Quest 1 What is meant here by the way of the Gentiles Way is taken Answ First sometimes for this whole life as Math. 5.25 and 7.13 Iohn 14.4 Secondly sometimes by the way of the Gentiles is meant wicked manners and vaine customes Reade Psalm 1.1.6 and 10.5 and 14.3 c. Ioh. 24.23 and 34.11.21 Esa 59.7 c. Ierem. 10.2.3 Thirdly sometimes by the way of the Gentiles is meant the wayes or pathes by which men went unto the Gentiles As Ierem. 2.18 Esa 7.3 and 9.1 and 11.16 And thus it is taken in this place Quest 2 Why are the Apostles forbidden to preach unto the Gentiles
as Mat. 24. where somethings are spoken of the destruction of Ierusalem some things of the generall judgment Or else Secondly secundum totum when the same words may be taken in either sense As I will establish the Kingdome of David my servant Psalm 89.34 This may either Historically be understood of David or Typically of all pious and religious Kings So the Lord saith of Salomon If hee sinne I will chasten him with the rods of men but my loving mercy will I never take from him Psalm 89.30.31 This may either literally be understood of David or figuratively of all the Children of God So Hebr. 13.5 I have said I will never faile thee nor forsake thee which is spoken Historically of Iosua Chap. 1.5 But the Apostle understands it Typically of all the children of God Now of this nature is this present Scripture for these things were Typically fulfilled in them and shewed forth unto us for an example 1 Corinth 10.11 As appeares thus Iohns Disciples desire to know whether Christ bee the true expected Messias or not Christ proves that he is Because I. He cures and heales the bodies of men both of blindnesse lamenesse deafnesse deadnesse and Leprosie yea all these both historically and Allegorically And because II. He enlightens the minds of men by the Gospel Christ cured their corporal maladies for the blind received their sight c. Here observe First I confesse that these things have an Hystoricall truth that is that Christ did truely and really cure corporall blindnesse as Iohn 9.29 Secondly that the Prophesies concerning Christ doe in part speake of the same as Esa 35.5 It is foretold that the Messias should open the eyes of the blind and the eares of the deafe c. yea otherwise our Saviours Argument were nothing They desire to know whether hee be the Christ or not He saith he is and proves it thus The Messias shall heale the lame blind deafe and leprous and shall raise the dead Esa 35.5.6 But I doe and have done all this Therefore I am the Messias Thirdly withall wee must confesse that the Prophet Esay in that place doth look higher then these ayming at spirituall graces as well as corporall benefits and cures If the learned Reader doubt of this let him Reade Tremes s Esa 35.5.6 and Muscul and Hyper. s Fourthly therefore it is lawfull for me to ascend or to proceed from the body unto the soul In this place then we are admonished that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne who frees us from death c. Gualt s Two things are very observable in this text namely I. What we are by nature Deafe blind lame Leprous and dead And II. That all these maladies are removed and cured and that onely by Christ of these therefore in this order The blind receive their sight here two things are considerable viz. First that by nature wee are blind Secondly that by Christ wee are illuminated and enabled to see Observ 1 First by nature we are ignorant blind and blockish in spirituall things 1 Cor. 2.14 Ephes 4.18 Quest 4 What is required unto true spirituall sight Answ 1 First for answer to this Question I referre my learned Reader unto Antoninus part 1. Titul 3. Cap. 3. § 1. 2. 3. c. where many rare things are taught concerning spirituall fight Answ 2 Secondly for the satisfaction of the vulgar Reader wee will adde some things and answer that unto spirituall fight many things are required To wit First the purity of the eye For if the spirits of the eye be perverted either by Melancholly or anger or the Iaundice then all things will seeme yellow or greene or the like Thus Mala mens Malus animus If the mind be corrupted then the man is corrupted for Mens eujusque est quisque the mind is the man if the eye therfore be darke how great is that darkenesse if the understanding be perverted so is also the judgement and affections And therefore let us labour for a pure and sanctified mind free from the infection and perturbation of sinne Secondly unto sight there is required the strength of the eye that it may perfectly apprehend the object for a weak sight apprehends a thing imperfectly like the man who said hee saw men walking like trees So when in Religion we see In enigmate onely as in twilight or the dawning of the day that is see something but very darkly and obscurely wee must then labour that our eyes may be perfectly opened that therby we may be able to perceive things truely and as they are in their owne nature as followes in the next particle Thirdly unto sight is required the liberty of common sense that so wee may bee able to judge of things that differ And therefore we must not be like children in understanding as the Apostle saith When I was a Child I spake as a Child I thought as a Child I understood as a Child 1 Cor. 13.10 We must not judge of Religion or the service of God with a carnall eye or the eye of naturall reason but with an eye truely informed that hereby wee may bee able to judge of things truely and aright A melancholly man often thinkes men to be Beares and a mad man friends to bee enemies and hence often-times fleeeth in the face of the Physitian that desireth to cure him Thus in Religion we often thinke the Lord hates us because hee will not give us that which wee desire although it bee as bad as Rats-bane for us Wee cannot endure reproofe from the Ministers of God neither that they should speake unto us but desire rather that they would willingly permit us to runne headlong unto destruction And thus so long as common sense is captivated wee cannot judge of things as they are Wherefore let us labour that our understandings may be enlightned and our judgements truely informed Fourthly unto fight there is required the light of the Sun or Moon or of a candle for three things are ordinarily required unto sight to wit I. The Organ that sees and takes up the Object II. The Object that is apprehended by the Organ And III. The Midst by or through which the Organ doth perceive and receive the Object Although there bee an Object which may bee seene and the Ayre also enlightned yet if a man want eyes hee cannot see that Object Therefore unto sight an Organ is necessary If a man could see and the ayre were enlightned yet if the Object were not in fight or if we could conceive no object to be objected unto the eye then the eye could apprehend nothing Therefore unto sight an Object is necessary If there were an Organ and an Object that is if a man could see or have an eye yea that eye were open and awake yet could he not see if either there were no midst or if the midst were dark For First if there bee no midst betwixt the
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
Object 1 The Papists object this place to prove that the Laity ought not to reade the Scriptures in a knowne tongue they argue thus Christ saith it is given to the Apostles to know the Mysteries of the kingdome of Heaven but to others it is not given And therefore those sacred Mysteries which are laid downe in the Scriptures are to be communicated to Bishops and Priests onely and not to the common people Answ 1 First it followes not the mysteries of the Gospell were revealed to the Apostles and therefore are not to be communicated to the people For our Saviour speakes there only of the Scribes and Pharisees who resisted him as many of the learned Papists themselves interpret the place And therefore from hence nothing can be concluded against the peoples reading of Scripture but rather against the Priests and Doctours reading because the Pharisees were Doctours Answ 2 Secondly it followes not the Mysteries of the Kingdome of Heaven are hidden from the people of the Jewes who for their sinnes and obstinacie are justly rejected Therefore also they are hidden from the elect Christian people For the Papists will not deny but many of the Laity feare God yea and are the servants of God now he reveales his secrets unto his servants Revel 1.1 and unto those that feare him Psalm 25.14 And therefore the reading of the Scriptures is not to be denied unto them We see here that the Mysteries of the Gospell are revealed by Christ to teach us That Christ is prepared to give the knowledge of God unto all his servants Observ Reade Matth. 11.27 Esa 11.9 Ierem. 31.34 and 2 Cor. 4.6 and Colos 1.25.26 Why doth Christ teach the Mysteries of the Quest 1 Gospell to all his Children First because otherwise they could not be saved Answ 1 For I. None can be saved without this knowledge Psalme 95.8 Iohn 17.3 Hos 4.6 Ephes 4.18 And II. None can learne this knowledge except it be taught him by Christ Matth. 11.25 Secondly because it is his office to teach us Iohn Answ 2 9.39 and 17.6 and 4.34 How are we to be taught the Mysteries of the Quest 2 Gospell or the knowledge of God There is a double knowledge of God Answ To wit First Naturall Rom. 1.19.20 Psalm 19.1 Acts. 14.17 Now this knowledge is sufficient to condemne the contempt of God already knowne Ierem 5.24 but it is Insufficient for the embraceing of salvation by Christ The naturall knowledge of God will condemne men because they would not obey feare serve and love him although they knew him but it is not able to save them Secondly Supernaturall and this knowledge is twofold namely I. Extraordinary and miraculous Thus Paul was taught the knowledge of God Galath 1.12 And II. Ordinary and this knowledge Christ teacheth or worketh by a double meanes viz. First Externall and this is the word and the preaching thereof Rom. 1.16 and 1 Cor. 1.18.21 Acts 8.35 Ephes 4.11 12. Esa 11.9 Colos 1.27 And therefore the word is preached that thereby men may be converted and turned unto God Acts 14.15 and 17.23 and 26.18 Secondly internall and this is the Spirit Ierem. 31.34 Hebr. 8.10 Now thus Christ plainly and manifestly teacheth us to wit by his Spirit 1 Corinth 1.31 Ephes 4.21 And hence we pray that he would give us his Spirit that thereby we may be instructed in the Mysteries of the Gospel and the knowledge of our God Reade Psalm 51.11 and 143.10 Ephes 1.17 Colos 1.9 And therefore to the Question propounded How we must be taught the knowledge of God I answer I. Not by nature this knowlege not being able to save us Neither II. Miraculously as Paul was Miracles are now ceased and therefore miraculous enthusiasmes and Revelations are not to be expected But III. Ordinarily by the instruments and means ordained by God himselfe for this end and purpose Now these meanes as was said are First the word of God For now hee teacheth us thereby 2 Corinth 46. And therefore unto this knowledge the hearing of the word is necessary Quest 3 What profit may we gaine by hearing Answ 1 First the word is profitable for the directing of our obedience Psalm 119 9.105 To worship God of our owne heads or by the dictates of nature is sometimes idolatrous and at the best but will-worship But the word teacheth us how to obey God both in regard of the matter and manner of our obedience Answ 2 Secondly the word is profitable for the bending and inclining of our affections unto faith and love Sermo Dei est fidelibus ut pisci hamus capit quando capitur August s Iohn As the fish is taken with the hooke when she takes the hooke so the faithfull are taken by the word when they heare and receive it Answ 3 Thirdly the word is profitable for the enlightning of the understanding by the knowledge of Christ Si Christus est virtus sapientia Dei qui nescit sacras Scripturas nescit Dei virtutem sapientiam Hier. s Esa If Christ be the power and vertue and wisedome of God then they that know not the Scripture and Gospell of Christ are ignorant of the vertue power and wisedome of God 1 Corinth 1.24 Secondly God workes this knowledge in the hearts of the faithfull by his holy Spirit For Spiritus monet movet docet Monet memoriam movet voluntatem docet rationem Greg. Mâ—r. That is the Spirit admonisheth and moveth and teacheth he admonisheth the memory hee moveth the will and he teacheth the reason Quest 4 How many waies doth the Holy Ghost teach Answ Two manner of wayes namely First in Doctoribus in the speakers and Preachers of his word Matth. 10.20 For I. He makes men Ministers Spiritus sanctus implet pastorem armentarium facit Prophetam implet Piscatorem facit Apostolum implet persequntorem facit doctorem gentium implet publicanum facit Evangelistam Gregor s Ezech. The Holy Ghost can inspire Amos and of an heardman make him a Prophet he can inspire Peter and of a Fisher make him an Apostle hee can inspire Paul and of a Persecutor make him the Preacher of the Gentiles yea he can make Matthew of a Publicane an Evangelist For it is he onely that cals men truly unto the worke of the Ministerie II. He makes them able to speake The Booke which God gave Ezechiel to eat was in the mouth of the Prophet as sweet as honey Ezech 3.3 Dulcis in ore quia ipsi de omnipotente Deo sciunt suaviter loqui Greg. s Ezech. hom 7. The Booke was sweet in his mouth because he knew how to speak sweetly of God Almighty And thus as the Holy Spirit makes them Ministers so hee also makes them able Ministers III. He directs them and teacheth them to speake unto their hearers those things that are fit pregnant and profitable for them Saepe Deus verbum Doctori tribuit pro gratia Auditoris aliás pro Auditoris culpa sermo subtrahitur
for there is no more promised unto him than unto all the rest of the Apostles Mat. 18.18 they likewise having authority given to bind and loose Iohn 20.23 and all Ministers in them For Saint Peter did now sustaine and represent the person of the Church and therefore the Keyes were promised to the other Apostles as well as unto him Seventhly as Peter confesseth in the name of all Answ 7 the rest so this power is given both to him and the rest and not to him only for the rest as the Rhemists falsely charge us that wee make Peter a Proctor for others but together with the rest It is controverted betweene us and the Papists Object 5 To whom the chiefe authority to expound Scripture is committed And Bellarmine saith that it belongs unto the Pope and the College of Cardinals Bellarm. lib. 3. de Script Cap. 3. and hee urgeth this verse for the proving of it Christ saith to Peter To thee will I give the Keyes of the Kingdome of heaven therefore the Pope hath authority to expound Scripture and is the chiefest Judge of Scriptures They argue Syllogistically thus Hee to whom the Keyes and power of binding and loosing are given is the chiefest Judge and Interpreter of Scripture in the Church Because by the Keyes not onely power of loosing men from their sinnes is understood but also from all other bonds and impediments which except they be taken away none can enter into the Kingdome of heaven seeing the promise is generall not saying Whomsoever yee shall loose but whatsoever yee shall loose that wee might understand him to be able to dissolve all knots to dispense with Lawes to remit or mitigate the punishment of sinne to determine controversies and to explicate and expound difficult places and deepe mysteries But to Peter and his Successors were the Keyes given Therefore the Popes are the chiefest Judges and Interpreters of Scripture in the Church First here is nothing spoken of the College Answ 1 of Cardinals and therefore this place is unfitly brought for the proofe of their assertion Bellarmine in this place quoted dares not referre the matter to the Pope alone to expound Scripture but joyneth the College of Cardinals with him now either are the Cardinals as well as the Pope Peters successors and then not the Pope onely or else the Pope and Cardinals make up but one body then neither is the Pope alone Peters successor or else as Peter represented the Pope so the other Apostles did represent the Cardinals this I know they wil not affirm for fear of some conclusions which would trouble them or else that the Cardiâ—als are none of Peters successours nor once spoken of or meant in this place and then it is absurdly brought for the proof of their position For if the Pope without the Cardinals cannot expound Scriptures and this place speaks onely of the Pope and not at all of the Cardinals then it must necessarily follow that it is improperly and ridiculously brought for the proof of the Popes power in the judgement of Scripture Answ 2 Secondly here is nothing at all spoken in this place of any one singular successour of Peter or of the chief ordinary Pastour Answ 3 Thirdly by the Keys is meant either I. The preaching of the Word or commission to preach the Gospel and not onely to expound doubts as Doctor Willet thinks Syn. fol. 44. and Whitak de script p. 317. Claves hîc non significant ut vult Iesuita c. The Keys do not here signifie as Bellarmine would have it the authority of interpreting of Scriptures and of opening those things which are difficult and obscure in the Scriptures but they signifie the authority of preaching the Gospel for when the Gospel is preached then to those who beleeve is opened the kingdom of heaven and to those who will not beleeve it is shut Or II. By the Keys is meant the pardon and remission of sins as Amesius thinks Bellarm enervat tom 1. pag. 52. And he grounds this upon Matth. 28.18 19. and Iohn 20.21 22. Or III. By the Keys is meant the whole Ministery which consists in the preaching of the Gospel and the administration of the Sacraments and Discipline by which the kingdom of heaven is opened to those who beleeve and shut against unbeleevers Answ 4 Fourthly the Keys were given to all the Apostles not to Peter onely Matthew 18.18 19. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt The rest of the Apostles were received together with Peter into the same fellowship of dignity authority or power Concil Aquisgranens cap. 9. ex Isidor It was not said of Peter exclusively Dabo tibi soli I will give to thee onely the keys of the kingdom of heaven but inclusively of the other Apostles also to whom with Peter this power was common For in this place Christ did not give the keys but onely promised that he would give them hereafter and afterwards when he did give them he spake to all the Apostles equally and alike and not to Peter onely as is cleer from Mat. 28.18 19. Iohn 20.21 22 23. And therefore if the Pope have authority to interpret the Scriptures because the keys were given to Peter then so also have other Bishops and Ministers who were the successours of the other Apostles because to the other Apostles as well as unto Peter were the keys given Answ 5 Fifthly Augustine Tract 124. in Iohan. saith Petrum significâsse universalem Ecclesiam That Peter signified the Catholike Church when the keys of the kingdom of heaven were given unto him And therefore this power of the keys was not given to the Pope onely but to the whole Church Sixthly the Pope is no more Peters successour Answ 6 than any other godly Bishop is no nor so much unlesse he follow Peters steps yea they are not able to prove although they are easily able to affirm it without proof that the Popes are Peters successors both in seat and faith both in place and Bishoprick for it were impious and most impudent to say that they are Peters successours in doctrine and faith as though Peter taught or beleeved that which is taught and beleeved at this day in Rome And it were a work which would well beseem Peters successour to prove his Religion from Peters Epistles which they never yet went about to do Seventhly the gift of interpreting the Scripture Answ 7 according to the Analogy of Faith and the minde and meaning of the holy Ghost is not tyed or peculiar to Rome or the Roman Bishops or to the Pope and College of Cardinals but God gives it to whom he will yea to those who are neither Popes nor Cardinals When one brought Moses word that Eldad and Medad did prophesie and Ioshua out of love unto Moses would have had them forbidden meek and holy Moses answers Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
Prediction respects the Church of Christ What prodigious and wonderfull things fell Quest 2 out before the destruction of Ierusalem The wonders which were seene before Ierusalem was destroyed Answ besides the threatnings of the Prophets were such as might well perswade the Iewes of their Calamities and miseries not then beleeved but afterwards felt These are the words of Iosephus and those which follow Ioseph l. 7. c. 12. First they saw right over the City of Ierusalem a fiery burning Comet most like a bloody naked Sword flourishing to and fro over the Citie which continued for the space of one whole yeare Secondly there was a sudden cleere shining Light as bright as day-light being in the night-time Now this light only shined about Salomons Temple and about the sacrificing Altars the which the Iewes construed to be their better fortune but were therein deceived Thirdly an Oxe being brought to the Temple to be slaine and sacrificed upon a festivall day according to the Iewish manner brought forth against the course of nature a Lambe in the midst of the Temple which was terrible and monstrous Fourthly the East brazen gate of Salomons Temple which was so great and so heavy with iron barres and great brazen bolts that Vix a viginti viris clauderetur twenty strong men could scant shut it opened it selfe most willingly And this some of the ignorant Jewes prognosticated should be some great good thing to come Fifthly upon the 21 day of May was seene a sight which seemed to be an hoste of men armed running on Horseback and in Chariots about the City in the skyes a little before Sun-setting Sixthly when the Priests went unto the Temple in the Feast of Pentecost as they were wont to doe by Night to celebrate divine Service they upon a sudden felt the ground quiver under their feet and the Temple shooke and a voyce speaking Migremus hinc let us depart hence Seventhly and lastly there was a Country-man one Iesus the sonne of Ananus who for 7. yeares and five moneths before the destruction ceased not daily crying and exclaiming in every corner of the City and in every street but especially in the Temple upon the Sabbath day saying Vox ab oriente vox ab occidente vox a quatuor ventis vox in Ierosolymam Templum vox in omnem hunc populum That is a voyce from the East and West and the foure corners of the world a voyce against Ierusalem the Temple and the whole Nation of the Iewes This cry he continued though he was punished by the Magistrates and brought before Albinus the Romane which was then Caesars Deputy in Ierusalem insomuch as he was thought to be some furious foole and therefore they whipped him and let him goe and being gone from them he cryed Vae vae civitati vae phano vae populo vae mihi Woe woe be to this City woe be to the Temple woe be to the Jewes and last of all woe is me for my selfe This â—osephus who wrote this History saw with his eyes and heard with his eares Verse 9 VERS 9. Then shall they deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my Names sake Our Saviour here fore-telling his Disciples of the afflictions and persecutions which attend the faithfull may occasion these two questions viz Quest 1 Whether is it lawfull Vim virepellere if we be persecuted to resist and rebell and take up armes against those who persecute us though it were the King himselfe Answ We must not rebell nor avenge our selves Saul through wicked Doegs meanes slew 85 Priests 1 Samuel 22.18 And yet Daivd will not suffer his servants to avenge it 1 Sam. 26.9 Ahab by Iezabel slew Naboth and yet Elias doth not depose him 1 Kings 21.8 18. Herod slew Iames and would have slaine Peter Acts 12.2 And yet Peter deales not with him as with Ananias Acts 5. Quest 2 What are the Remedies against Persecution or what must we doe in times of Persecution Answ 1 First we must flee from it if wee can without offence Math. 10.23 Secondly if we cannot flee from it we must suffer it Math. 24.13 Luk. 21.19 Thirdly we must pray against it Psalm 50.15 Dan. 6.10 Acts 12.5 Fourthly wee must referre commit and commend our selves to God Dan. 3.17 Fifthly we must cheerefully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently Matth. 5.11 Rom. 8.18 Vers 11 VERS 11. And many false Prophets shall rise and shall deceive many Obser Our Saviour in these words doth expressly teach this truth unto us That there are some who pretend to leade men unto CHRIST but indeed intend to seduce and deceive them Rom. 16.18 and Titus 1.10 and 2 Pet. 2.1 Quest 1 Why doe false Prophets and false Teachers goe about to deceive others Doe they not also deceive themselves Answ 1 First some deceive through obstinacie and perversnesse Ierem. 23.1 and 29.9 Philip. 3.18 and 1 Tim. 4.1 and 2 Pet. 1.12 Secondly some deceive through Covetousnesse Answ 2 2 Pet. 2.15 Iude 11. Thirdly some deceive through pleasure and drunkennesse Esa 28.7 Fourthly some being past feeling themselves and of cauterized Consciences labour to deceive others Ephes 4.19 and 2 Tim. 4.2 Fifthly others seduce and are seduced that is doe deceive others and are deceived themselves Read 1 Kings 22.23 and 2 Tim. 3.13 Ezech. 14.9 and 2 Thessal 2.11 And that either I. Because they are ignorant and blind as Esay 56.10 Or II. Because they doe not examine whether that which they teach be true or false And therefore seeing there are so many false Teachers we must take heed and not beleeve every spirit How may we know or discerne false Teachers Quest 2 and deceitfull Prophets First wee may know them by their Covetousnesse Answ for such for the most part are covetous Secondly we may know them by their flattery for such for the most part are fawning flatterers Thirdly they goe unto those that are ignorant credulous and simple 2 Tim. 3.16 Fourthly they goe when and whither they were not sent Ierem. 14.15 Fifthly they labour to hinder and harme the true Prophets of the Lord Amos 7.10 Sixthly they teach secretly and like wilde beasts creepe abroad in the night Psal 104.20 whereas Veritas non quarit angulos Truth seekes no corners Seventhly they laud praise and commend Ignorance contrary to the Apostle Colos 3.16 Eightly they prohibite the Scriptures and hinder the Preaching of the word Lucernam extinguunt fures Theeves put out the light because darknesse best becomes their deeds of darknesse now the Word is a light and therefore false Teachers are afraid to be discovered by it Ninthly they appoint and choose another Judge besides the Scripture for the tryall of their Doctrine namely Traditions and custome and the like Math. 15.9 Colos 2.8 Tenthly they teach another Gospell besides the Gospell of CHRIST and doctrines contrary to the
the truth of his humanity to judge the world Reade Acts. 1.11 Iob. 19.25 Quest 3 Secondly Quid what shall CHRIST doe Veniet He shall come Whence we may learne That the comming of Christ unto judgement is most certaine when there shall be time no longer Obser 2 Against this Atheists object The world hath Object 1 bene alwayes as it is therefore it shall not be changed or destroyed by any judgement I. It is false that the world hath bene alwayes Answ 1 for the continuance thereof from the Creation to this present yeere of our redemption 1638. is but 5612. yeares as may be proved by Scripture and is proved by Mr. Perkins from Scripture II. The world was destroyed by the Flood Answ 2 and therefore it is false that it hath alwayes bene as it is III. As the world was first destroyed by water Answ 3 so it shall at the last be destroyed by the other active element the fire The Atheists object againe It is a thing unbeseeming Object 2 the Lord to create those things which hee shall and which he will destroy especially considering that all things which he created were good Gen. 1.13 yea perfect Deut. 32.4 All things which the Lord created were good in a threefold regard Answ namely First in respect of their beginning and originall for they were good as God created them but man hath fallen from God and is now become evill And Secondly in respect of their end viz the glo-of God for all things were made for his glory And Thirdly in respect of their perfection as they were Gods workes for anger revenge drowning of the world burning of the world yea the condemnation of the world and whatsoever the Lord doth or shall doe is perfectly just and consequently good in respect of God How doth it appeare that Christ shall come unto Quest 4 judgement when the world shall be destroyed or how may it be proved that the world shall have an end I. Against the Philosophers it may be thus Answ 1 proved namely First from this reason because that which is moved by another is not eternall and therefore the world is not eternall either a parte ante or a parte post To this I. Some answer that the world is a living thing and that the Sunne is the life thereof But what can be more foolish then this II. Others answer that Heaven is a living thing and Aristotle cals it The first mover and Plato The God of nature yea Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beeing of all things which can be no other then God and consequently he is the Mover and moderator of all things And Secondly from this reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happinesse is the perfection of man as Aristotle saith but in this life there is no true happinesse therefore it is necessary that there should be another life besides this Solon said truly to Croesus dicique beatus Ante obitum nemo supremaque funera debet That is None perfect joy and blisse can have Till death have shrowded them in Grave Thirdly from these testimonies to wit I. Of all Nations who dreame of some Religion some kind of Eternity some God some supreme Power and some manner of life after death And II. Of the Philosophers to name but one or two Zoroastres who lived 400 yeares before the Trojane warre and Athenagoras and Pythagoras and others Tunc ille Dominus mundi Monarcha malignitatem vel illuvione diluens vel igne consumens vel c. Hermes trism de mundo Et Sybilla Exuret terras ignis pontumque polumque post Sanctorum sed enim cunctae lux libera carni Tradetur sontes aeternaque flamma cremabit Tunc quisque loquetur Secreta atque Deus reserabit pectora luci Tunc erit luctus stridebunt dentibus omnes August de Civit. Dei 18. 23. Answ 2 II. Against the Atheists or Atheisticall Christians it may be thus proved namely First from these ensuing reasons to wit I. From the end of Christs comming which was to destroy the workes of Sathan 1 Iohn 3.8 Now his chiefest workes were Sinne and Death and therefore the time shall come when the faithfull shall cease from Sinne and when Death shall be swallowed up in victory II. From the justice of God who hath threatned in Justice to recompence tribulation and anguish and wrath c. to every one that is wicked Rom. 1.6 c. But this is not fulfilled upon them in this life and therefore necessarily there must be another Luke 16. Secondly from these Testimonies to wit I. Of many who either dyed not or else have risen againe and have beene restored againe unto life as Henoch Elias Lazarus and many who arose with CHRIST as witnesses of his Resurrection and divers who were raised up by the Apostles II. Of many plaine places of Scripture Read Iob 19.25 and 1 Corinth 15. Dan. 12.2 and Iude 4. and 1 Thess 4. And therefore seeing undoubtedly the world shall end and that at the end thereof CHRIST will come unto Judgement let us watch and be ready and examine our selves Quest 5 What must we examine in our selves for the better fitting and preparing of us against this dissolution of all things and comming of CHRIST Answ 1 I. We must carefully examine our Regeneration and internall spirit and herein inquire after these three things namely First our change whether we be changed or not whether we hate sinne with a perfect hatred or not and whether ingenuously we condemne our forepassed life And Secondly our cheerfulnesse whether we forsake our sinnes with the consent of our hearts yea rejoycing in the leaving of them as a Conquerour rejoyceth in his Triumph And Thirdly our humility whether we boast of what we doe or worke out the worke of our salvation with feare and trembling II. We must carefully examine our repentance Quest 6 and newnesse of life for otherwiise all other things are in vaine Thirdly Answ concerning the effects of CHRISTS Comming it will be demanded Cur venie◠Why he will come I answer he will come first to judge the world and secondly to end and destroy the world Now here three things are laid downe in this history viz I. That this Comming will be full of horrour and terrour unto the wicked verse 30. And II. That at this Comming all the Saints shall be gathered together verse 31. And III. That then all these things shall be dissolved verse 35. and 1 Peter 4.7 Concerning the day and houre of CHRISTS Quest 7 Comming it will be demanded When hee will come First the day and houre is unknowne Daniel Answ 1 12.4 and verse 36. of this Chapter and Marke 13.32 and Revel 10.14 Acts. 1.7 Secondly this day whensoever it comes will Answ 2 come suddenly in the twinckling of an eye 1 Cor. 15.52 and 1 Thessal 4.17 yea so suddenly that we shall then have no time to prepare our selves Matth. 25.10 Because this is the time of preparation
Elements We answer Answ Not in respect of place or coexistence but by sacramentall relation on this manner When a word is uttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Even so at the Lords table Bread and Wine must not be considered barely as substances and creatures but as outward signes in relation to the body and blood of Christ and this relation arising from the very institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of CHRIST are presented to the mind Thus is CHRIST truly present with the signes Secondly in respect of the Communicants to whose beleeving hearts he is also really present as was shewed before Quest 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Reader would see illustrated what kind of presence this is let him read Perkins reformed Catholike of reall presence Page 186 187 c. Quest 20 Wherein doe we and the Papists differ concerning the reall presence Answ We dissent not touching the presence it selfe but onely in the manner of presence for though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall to the signes by Sacramentall relation and to the Communicants by faith alone On the contrary the Church of Rome maintaines Transsubstantiation that is a locall bodily and substantiall presence of Christs body and blood by a change and conversion of the bread and wine into the said body and blood and that wheresoever this Sacrament is administred that is if this Sacrament were celebrated in all the Cities and Towns and parts of the World at one and the same instant in all those places were Christ bodily locally and substantially present Now this we deny and they thus hence endeavour to prove it Our Saviour in the institution of his Supper Object 3 commanded these words to be said This is my body Therefore if his words be true wheresoever his supper is celebrated there his body must needs be and consequently every where at once if the Sacrament at once were every where celebrated That which was spoken by our Saviour Answ and must be understood figuratively and tropically they take literally and properly Now that the words are figurative and not proper it well appeares First if we compare this action which he did then institute with that which he did at the same time make an end of and which was a type of this The Lords supper succeeded the Passeover As then of it he spake figuratively when he said I have greatly desired to eate the Passeover with you So when he said This is my body he could not but speake figuratively And as the Lambe which he did then eate and instead whereof he did institute the bread was the Passeover namely Sacramentally So the bread Sacramentally is the body of Christ Secondly it appeares also by the phrase of speech used by St. Luke 22.20 and by St. Paul 1 Corinth 11.25 in speaking of the other part of this Sacrament This Cup is the new Testament in my blood Now to speake properly neither was the Cup nor the wine in the Cup the New Testament And therefore if the phrase used concerning the Cup must needs be understood figuratively and tropically then why not also the phrase concerning the bread Thirdly it cannot be denied but that CHRIST in giving the bread and saying This did shew forth bread yea such bread with all its accidents as he gave And therefore either I. Did he then call the bread alone his body and if so then is the speech figurative because he calleth that his body which is not his body Or II. He did then call the accidents of the bread alone his body And if so which no man durst ever yet avouch the speech also must needs be figurative Or III. He did then call both together that is the bread and its accidents his body And if so it is figurative in like sort seeing that the substance of the bread could not be the body of CHRIST much lesse the accidents either alone or with the bread Or IV. He did then call neither the bread nor the accidents thereof his body but some other thing And if so then out of all question there is then a figure whilest shewing one thing and calling it his body he would notwithstanding haue another thing farre different from it to be understood by the name of his body And thus howsoever they expound the words they must needs confesse a Trope and Figure in them Against this Bellarmine de sacrament Euchar. Object 4 lib. 1. cap. 9. objects Christ the institution of this Sacrament said unto his Apostles after he had given thankes and blessed the Elements This is my body that is that which is contained in this bread or under the formes of this bread is my body And therefore these words must needs be taken properly not tropically This he further proves by three reasons viz. First because it is not the manner of the Scriptures to set downe flat Precepts and Commandements and directory rules in obscure tearmes or figurative speeches but plainly and evidently Therefore it is not like that Christ being now to prescribe unto his Apostles the perpetuall Law and forme of this Sacrament would speake obscurely Secondly because although he spake often to the Pharisees by parables and signes yet there was no cause why he should now so do none being present but his Apostles Thirdly because neither these words This is my body nor any other speech of Scripture is to be taken figuratively unlesse either some other Scripture doe shew it so to be taken or it be repugnant to some Article of the faith as this speech of Christ is not For whereas the Protestants alleadge that it is contrary to Christs ascension yet we Catholikes doe both believe that Article and also hold the reall presence of Christ notwithstanding Bellarm. Cap. 9. Argum. 3. First the Cardinall doth here strangely overshoot Answ 1 himselfe and commits a grosse Soloecisme in affirming that which he denies or confirming and proving that which he undertakes to overthrow His assertion is That these words This is my body must needs be taken properly and not figuratively or tropically and he gives them this proper interpretation That the pronoune This doth neither signifie bread nor body nor yet accidents properly but This that is saith he under these accidents is my body as he sheweth by an example which proueth that this is so plainly a figurative speech as when a man promiseth his friend the use of his purse doth figuratively meane the money in his purse Let the Reader read Bellarm. Lib. 1. de Euchar Cap. 11. § Nota
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the
5 Fifthly they may be pricked and wounded in their consciences with a terrour of rheir sinnes Act. 24.25 Answ 6 Sixt. they may be sorry for them 1 Sa. 24.17 Answ 7 Seventhly they may doe many things that are commanded them as Herod did Marke 6 20. Answ 8 Eighthly they may desire to die the death of the righteous as Balaam did Numb 23.10 And all these onely for feare of judgement Whereas the godly confesse their sinnes and are stricken with remorse and sorrow for them because thereby they have offended a living God and gracious Father 2 Cor. 7.10 yea they endeavour not to doe some things but all which they are commanded Psalme 119.6 desiring the salvation of their soules for this end that thereby they may glorifie God Philip. 1.20 Quest 2 How or by what signes may an hypocriticall hearer be discerned or knowne Answ 1 First he is quicke-sighted abroad but blind at home he will endeavour to pull out another mans mote and yet sees not his owne beame Now on the contrary the sincere hearer thinkes himselfe with Paul to be the greatest of sinners and the least of the Apostles Answ 2 Secondly the hypocrite is full of himselfe and wants nothing and trusteth unto himselfe like Paul who was alive without the Law Now the intire hearer feares himselfe and doubts the deceit of his owne heart Answ 3 Thirdly the hypocrite is an unconstant man Omnium horarum homo Iames 1.8 But the righteous is constant or if by chance he be drawne unwillingly from his right course like the Adamant hee never rests untill hee come unto the North. Answ 4 Fourthly the hypocrite onely purgeth the out-side of the Platter Matth. 23.15 but the righteous man taketh his heart to taske and labours to cleanse that Ierem. 4.14 And therefore if wee desire to know whether we are formall or faithfull hearers let us examine I. Whether wee see more faults in others or in our selves II. Whether wee are full and abounding with all things or whether we be poore naked or miserable III. Whether we bee constant or unconstant in the practise of Religion IV. Whether we are carefull only to keep the outward man unblameable or the inward also Verse 8 VERS 8. But other seed fell into good ground and brought forth fruit some an hundred fold and some sixtie fold and some thirty fold Carthusian s pag. 118. saith that they are virgins who bring forth an hundred fold widdowes who bring forth sixtie fold and married people who bring forth thirty fold But hee confesseth that this is not generally true of persons but rather of the states of virginity widdow-hood and matrimony and therefore I will not meddle with his exposition especially because it is altogether unwarranted by Scripture and onely the fruit of a humane braine yea because if the Scripture doe compare one estate with another it is not in regard of the estate simply but of the times and seasons But principally I passe by the refutation of this exposition because it is fully answered by Masculus s fol. 363. b. initio c. And by Amesius Bellarm. enerv tom 2. pag. 161. Whether shal al the Saints have a like measure Quest and degree of glory in the kingdome of heaven or an unequall according to the measure of their fruits All shall not have an equall measure Answ and degree of glory and that first because God will crowne his owne workes and gifts in his children and that as they are in all but they are unequally in all as appeares by these places Matth. 5.18 and this verse and 25.4 Secondly the Scripture teacheth us that those who instruct others shall excell others in glory Daniel 12.3 And therefore all shall not bee glorious in one and the same measure Thirdly it is said that the Apostles shal have a singular degree of glory Matth. 19.28 And therefore some shall excell others in glory Fourthly in hell there are divers degrees of punishment Matthew 11.22 according to the quality of sinnes And therefore in heaven shall be divers degrees of glory according to the degree and measure of grace Fifthly it is said Revelat. 14.13 Blessed are the dead which die in the Lord for they rest from their labours and their workes follow them Now why doe their workes follow them Because they shall be judged and rewarded although not for their workes yet according to their workes Roman 2.2.6 And therefore as there are degrees of grace and divers measures of obedience so shall there be degrees of glory Sixthly in the world to come we shall be like unto the Angels Matth. 22.30 But there are degrees of Angels as shall be else where shewed Therefore also degrees of glory in the Saints Seventhly St. Paul testifieth his assurance of a peculiar Crowne which he knowes is laid up for him in Heaven 1 Thessal 2.18 By which is implyed that one degree of glory doth not abide all Eightly these and the like places teach and confirme this truth that there are degrees of glory in Heaven Matth. 20.27 and 1 Corinth 15.14 and 2 Corinth 9.6 c. Ninthly these degrees of glory shal be given not for our merits or the dignity of our persons or the worthinesse of our workes but of grace according to our duties obedience and sufferings which God will graciously reward Tenthly the glory of all the Saints in heaven shall be perfect in its degree for every vessel shall be filled to the brimme although some containe more then others There shal be no lacke of glory to any of the Saints but the glory of all shall be full according to their capacity yea all shall be perfectly contented with their portion and measure Vers 11 VERS 11. He answered and said unto them Because it is given unto you to know the mysteries of the kingdome of Heaven but to them it is not given Sect. 1 § 1. To you it is given but not unto them Observ Our Saviour in these words doth teach us that he doth not reveale himselfe equally and alike unto all and the truth hereof appeares First from these places Iohn 14.19 c. Acts 10.41 Matth. 10.5 Luke 2.10 Matth. 17.1 and 26 37. Mark 13.3 Secondly from the divers ends and scopes which Christ hath in revealing of himselfe For I. His most generall scope is that the world might be left without excuse and that God might be justified in all his judgements Rom. 3.4 And hence a command is given to preach to all nations Matth. 28.19 yea to every creature Mark 16.15 And this command is obeyed Rom. 10.18 II. His more particular scope was to call the elect unto grace and salvation Iohn 17.6 Acts 2.47 and 13.48 Ephes 1.18 III. His most speciall scope was to fit and prepare for some private and particular work Thus more especially hee reveales himselfe to his Apostles in regard of that singular worke which hee cals them unto Sect. 2 § 2. To know the mysteries of the Kingdome of Heaven
the Answ 2 Church in all ages have commission to teach likewise but that proveth not all their teaching to be infallible alwayes because naturall corruption hanging on them they may faile in that which is committed to them Mr. White Page 74. § 4. Baptizing them Sect. 4 The Anabaptists who are therefore called Catabaptists Object 1 objects this place against the practise of our Church in Baptizing of Infants Christ say they commands his Apostles and consequently all Ministers first to teach men and afterwards to baptize them but Infants cannot be taught and therfore ought not to be baptized Others of them argue from hence thus These two are conjoyned by our Saviour to teach and baptize and to beleeve and baptize as if he would say the Apostles must first teach and then baptize and people must first beleeve and afterwards be baptized And therefore Infants being capable neither of teaching nor beleeving are not to be baptized First the Proposition is false That Christs commands Answ 1 his Apostles first to teach and afterwards to baptize for these words first and afterwards are not in the Text. Secondly our Saviour in this place prescribes an Answ 2 order to be observed in the conversion of the Gentiles and doth prepone or put preaching before Baptisme because those who beleeved amongst the Gentiles were Adulti men of yeares and not Infants who were first instructed and afterwards baptized as under the Law the Proselites who were of age were first instructed and afterwards circumcised But the Infants of the Iewes were circumcised before they were instructed as we shall see by and by Thirdly although Preaching in this place be Answ 3 put first yet it followeth not hence that therefore it ought alwayes to proceed and goe before Baptisme for Marke 1.4 Baptisme is put before preaching Indeed J know that Iohn Baptist first preached and then baptized Fourthly if the order of words be to be urged Answ 4 then it will follow that all Nations are first to be taught and afterwards to be baptized that is that all Nations must first be taught the Gospell before that any of them be baptized which is so grosse and absurd that no Anabaptist will affirme it Fifthly the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach Answ 5 is generall signifying every way and meanes whereby we are made the Disciples of Christ and received into the Covenant of God now this is as well by the Sacraments as by the word Sixthly it is most certainly true that our blessed Answ 6 Saviour doth conjoyne his word and baptisme together because Baptisme is not a common or dumbe and silent washing but it is the Laver of water in the word Ephes 5.26 and a sealing of the promises of the Gospell and therefore can nor ought to be without the word as Augustine saith Tolle verbum ex baptismo et quid erit aqua nisi aqua Take the word viz. of Institution from Baptisme and then the water is but bare water and the washing therewith but a vulgar lotion Answ 7 Seventhly Baptisme is a signing or sealing of the Doctrine of the Gospell now it followes not that therefore it is to be denied to Infants for this is a part of the Doctrine of the Gospell that Infants belong unto the promise of the New Testament Acts 2.39 and unto the Church of Christ Isa 49.20 21. and unto the Kingdome of God Matth. 19.14 And therefore this part of the doctrine of the Gospell is to be sealed by baptisme unto Infants Object 2 But the Anabaptists yet instance and urge That Baptisme ought not onely to be the laver of water in the word but also those who are baptized ought first to be instructed Answ This was also required in the institution of Circumcision from whence this objection may most plainly be explicated and resolved For God first teacheth Abraham and afterwards he is circumcised Genes 17.11.23 and doubtlesse Abraham himselfe did teach Ismael and his houshold before he circumcised them as appeares by the Lords testimony of him Genes 18.19 yea both these were commanded in the Old Testament viz. to teach their children Deut. 4.6.12 and to circumcise them Genes 17.11.23 and In adultis in those of yeares of understanding teaching went before circumcision Genes 17. but Infants little ones or babes are commanded to be circumcised on the 8. day Genes 17.12 and to be taught when they can aske and demand What is meant by these testimonies Deut. 6.20.21 And thus circumcision in Infants was before instruction and this followed afterwards when they were capable thereof From hence we answer to the Objection that those of yeares of discretion are first to be taught and then to be baptized but the Infants of Christians first to be baptized and afterwards to be taught Argu. 1 Jt is discussed betwixt us and the Papists whether women or Lay-men ought to baptize And we say that neither Lay-men of what calling soever nor yet Mid-wives or any other women ought to baptize Infants This we confirme from this place The commission and charge to baptize was given onely by our Saviour Christ to his Apostles and all lawfull Ministers their successours in this verse Therefore Lay-men and women in baptizing goe beyond the commission of CHRIST Answ Bellarmine answereth hereunto That when Christ gave this Commission there were many present besides the Apostles Reply We deny not but that many beside might be present but he spake onely to his eleven Disciples who are immediately named before verse 17. Unlesse the Cardinall will say that he made all the rest viz. those 500. whom St. Paul speaketh of 1 Cor. 15. Apostles also for he sendeth them to whom he directs his speech into all the world Marke 16.14 Argu. 2 Jt is disputed betwixt us and the Church of Rome concerning the number of the Sacraments we affirming that there are but onely two and confirming it from hence Christ onely commanded these two Sacraments Baptisme and the Lords Supper to be used for ever in his Church instituting and commanding Baptisme in this place and the Lords Supper Chap. 26. Jndeed Christ used many other Ceremonies himselfe as lifting up of hands the tempering of clay and spittle And his Apostles used imposition of hands and anointing with Oyle But Christ hath not laid his Commandement upon these Ceremonies injoyning us perpetually to use them as he hath charged us with these two Baptisme and the Eucharist Jt being questioned between us and the Church Argu. 3 of Rome whether the Sacraments be of equall dignity and excellency CoÌ„cil Tâ—iâ— sess 7. Can 3. Bel. de sacram Lib. 2. cap. 2â— they pronounce an Anathema against him who denieth That Baptisme excelleth all the five Sacraments the Eucharist Baptisme We willingly acknowledge that Baptisme excelleth their fiue forged and fained Sacraments viz. Confirmation Penance Matrimony Orders and Extreame Unction But that the Lords Supper should be preferred before Baptisme as the more worthy and excellent Sacrament we