Religion belongeth onely unto the Church that is to the chief Pastors and Bishops only of the Church He argues thus If all controversies be to be decided by the Church and referred unto the Church then it will follow that the Church is the Iudge of all controversies But the Antecedent is true that all controversies are to be decided by the Church and are referred unto the Church Therefore also the Consequent That the Church is the Iudge of all controversies Now he proves the Antecedent from these words Tell the Church and if hee will not hear the Church c. Therefore the Bishops and chief Pastors must expound the doubts in Scripture Bellarm. lib. 3. de Script Cap. 3 arguâ—s thus Our Saviour speaks here of private injuries but the place is to be understood also of publike injuries such as Schisme and Heresie are Now by this word Church is not meant the whole body of the faithfull but only the Pastors and Bishops and theâ—efore Heretikes and Schismaticks are not to be referred or turned over to the Congregation of the faithfull to judge and censure but to the Prelates of the Church because as a man hears and speaks by his head so the Church doth by her Prelates and consequently from the judgement of the Pastors there is no appeale their sentence and determination being the last and utmost judgement Answ 1 First Hunnius in eodem Colloquio Ratisbonensi did rightly distinguish this word Iudge for there is a double Iudge namely I. A Iudge who hath absolute authority of judging now if the Argument understand Iudge in this sense wee deny the Consequent for although it be certain that all controversies which arise amongst Christians may bee referred unto the Church that they may have her judgement yet it is most false that the Church is a Iudge which is absolute from all Law and may pronounce after her own will and so in effect be the chief and principall Iudge that is the very Rule of Religion and controversies II. There is a Iudge whose power is limited and restrained unto the Law and if the Argument speak of this Judge wee have nothing to say against it for wee deny not but that some yea all controversies may bee referred unto the Church to be examined and judged Answ 2 Secondly wee deny that the last and utmost judgement of controversies belong unto the Church her judgement being only Ministeriall Thirdly we must give care to the Church but Answ 3 with a double condition namely I. Wee must be sure that it be the Church of God as our Saviour himselfe expoundeth it ver 20. Where two or three are gathered together in my name c. So that every Congregation is not the Church but that which is assembled in the name and authority of Christ And therefore it is necessary that we know that Church which wee hear to be the Church of Christ and that by the Scriptures for otherwise wee cannot know the true Church but by the word except it be the true Church we ought not to hear it at all II. Wee must not hear the Church although it be a true Church contrary to the Scriptures but only so long as shee teacheth the doctrine of Christ for otherwise an Angel from heaven is not to be heard Gal. 1.8 If the Pastors Prelates and Presidents of the Church shal prescribe those things which are approved or prescribed by Christ wee must hear them otherwise not for there have been many Bishops and Councels which have refuted â—iver Heretiks and yet have erred themselvs in many other things Wherefore the Church is not simply to bee heard in whatsoever she saith or teacheth or to be beleeved and obeyed in all her decrees opinions tenents and commands but only then when shee speaketh and teacheth the truth of Christ For we are not to beleeve or credit the Church but for Christ and his words sake I find this answer given by Dr. Willet Synops 46. initio Whitak de sacra Script pag 31.7 Fourthly if the judgement of the Pastors and Answ 4 Bishops in a Councell bee the last and utmost judgement then not the Popes judgement only which the most of the Iesuits labour for Fifthly our Saviour speaks not here of the Answ 5 chief Iudge of all controversies or of the chiefe Interpreter of Scripture but only of brotherly correction and admonition which wâ—o contemnes are referred to the Church and if they will not heare the Church thâ—y are to be excommunicated For the interpretation of Sâ—ripture dependeth not upon the will and fantasie of the Pope Cardinals or Popish Councâ—ls but must be tried by the Scripturâ—s themselvs Now the reason why wee deny that the Evangelist speaks here of the supream Iudge or Rule of controversiâ—s is because that which is meant and understood in this place to bee told to the Church doth belong unto all Churches viz. of Constantinople Ierusalem Smyrna Rome and the rest not unto all together but every one severally Now the Papists themselvs do not contend that every particular Church is the rule of all controversies Now that the place is to be understood of brotherly admonition and reproof appears thus namely I. Because the speech is of private offences between brethren as is plain from verse 15. If thy brother shall sinne against thee But private offences injuries and jars are not to be referred either to a Nationall or Generall Councell but unto the Ecclesiasticall society or jurisdiction of every place by whom the reasons on both sides may be weighed and known and judgement accordingly pronounced II. Because this is the first degree of publike or Ecclesiasticall judgment for the former degrees here named by our Saviour verse 15 16. are private to wit when the wronged Brother doth privatly alone admonish him that did the wrong or before some few Witnesses But it was scarsly ever heard of or at least done that either private offences or even publike and those which belong unto the Church should presently at the very first be referred unto the Church universall scattered through the whole world III. Because our Saviour speaks here of Excommunication as some are of opinion let him be as a Heathen c. But Excommunication and every kinde of Ecclesiasticall censure doth belong also to every particular Church Concil Nicen can 5. And therefore in this place by Church are to be undeâ—stood the Jurisdictions of particular Churches and not such a Judge as is absolute free and exâ—mpt from all Law having his own will onely for a rule I conclude this Objection with a double Argument If every Church which who so hears not be Argu. 2 to be accounted for a Heathen man or publican be the absolute Judge of all Controversies then it will follow that every particular Church is the absolute Judge of all Controversies but the consequent is absurâ—ly false therefore also the antecedent Cham. t. 1. p. 26. Argu. 3 An obstinate sinner must be referred to
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
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall
a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
head of the Church pt 2. f. 181 182 183 184. 186 b. Whether he may erre pt 2. f. 184 185. 199 b. Whether the chiefe authority of expounding Scripture beloÌ„g unto him pt 2. fol. 189 b. 292 293. Whether he can dispense with oathes and sell pardons be above Councels pt 2. f. 192 b. 216 b c. The Popes pride shewes him to bee Antichrist pt 2. fol. 15 b. 263 a. Possession See Dispossesse Possible See Impossible Poverty See Poore Power See Ability Practise Why knowledge and practise must be joyned together pt 1. folio 176. 438 a. Praise The praise of men is not to be sought and why pt 1. fol. 341. Prayer Questions concerning publike and private prayers pt 1. fol. 125. 272 b. 273 b. 274 275 a. Questions concerning the definition nature necessity efficacy utility impediments quantity time place and posture in prayer and to whom wee must pray Pt. 1. fol. 272 a. 276 b. 277 278. 292 b c. 316 b. 317 318 b. 321 a. 401 b. 433. 443 b. 446 a. 450 451. 460. 474 a. 517 a. 525 b. 526 527. and pt 2. f. 171. 266 b c. 268 a. 271 b. 272 a. 273 a. 296. How must we pray perseverantly fervently humbly submissively and with meditation pt 1. f. 401. 443. 44 b. 445 a. 514 a. and pt 2. folio 266 b. 268 b. Men may be knowne what they are by their prayers pt 1. fol. 226 a. Prayers not understood are not pleasing unto God pt 2. fol. 271 a. What things are contrary to true prayer pt 1. fol. 272 a. 273 a. 276. Whether prayer be meritorious pt 1. folio 275 b. 277 a. Whom God hath promised to heare when they pray pt 1. f. 293 a. 433 a. QuestioÌ„s concerning the Lords prayer pt 1. f. 280 289 290. 318 b. 319. Divers questions concerning praying for temporall things pt 1. f. 306 b. 307 308 309. and pt 2. f. 359 a. Why Christ heard Sathans prayer granted his request pt 1. fol. 484. Preaching See Ministers Preaching Teaching To Teach Questions concerning those who are called to preach pt 1. folio 4. Questions concerning the excellency dignity necessity utility definition end power universality effects and perpetuity of Preaching pt 1. f. 63 a. 66 b. 70. 118 b. 119 b. 124 b. 126 b. 127 b c. and f. 524 b. and pt 2. f. 9 b. 10 a. 11 a. 51. b. 59 b. 62 a. 84 b. 170 b. 273 b. 352 c. Questions concerning those who enjoy the preaching of the word pt 2. fol. 8 b. 88 a. How preaching and teaching differ pt 1. fol. 1â—4 and pt 2. folio 11 a. Why the word was not preached unto the Gentiles pt 2. folio 5 a. Who hinder the preaching of the word pt 2. folio 10 b. 11 a. How Christ teacheth us p. 2. f. 32 b. 138 Why the preaching of the word must not be promoted by worldly pompe pt 1. folio 172 b. Why the word is preached to wicked men yea all men pt 1. f. 396. b. 523. Precepts See Commandements Predestination The decree of Predestination depends upon the will of God part 2. folio 95. Preferre See Esteeme Preparation We must prepare to meet Christ and how pt 1. folio 63 b c. and Pt. 2. folio 325 b. Preparation is necessary unto every good duty pt 1. folio 57. And where in this preparation consists pt 1. fol. 63 b c. 64 b. and pt 2. folio 73 a. And by whom it is wrought pt 1. folio 64 a. Presence Absence Divers questions concerning the utility and excellency of the presence of God and Christ Pt. 1. fol. 327 a. 486 b. and 491 a. and 502 b c. and pt 2. folio 33 a. and 222 b. 223 a. Questions concerning the causes and evill consequents of Christs Absence pt 1. fol. 502 b c. Presumption The causes of presumption against God pt 1. fol. 46. The Devill tempts us unto Presumption Pt. 1. fol. 103 b. Pride What and how manifold Religious pride is pt 1. fol. 141 b. Pride was the first sinne part 1. fol. 140 b. Priest The office and nature of the High-priest pt 1. fol. 30. Principles See Maximes Procession Popish Procession on Palm-Sunday not warranted by Scripture Pt. 2. folio 207 b. Procraftination See Delay Profession Professors Divers necessary and profitable questions concerning the necessity manner impediments helpes effects and reward of a sincere profession of Religion pt 1. folio 125 b. 520 b. and pt 2. fol. 28 b. 34 a. 38 39 40. 44 45 46. 179 a. Questions concerning outward Professors and outward profession onely pt 1. folio 432 b. and pt 2. fol. 41 42 43. 46 a. 69 a. Questions concerning those who dare not in dangerous times publikely professe Religion pt 2. folio 38. 40 b. 41 a. What things are common to the hypocriticall and sincere professor pt 2. folio 135 b. Promises Questions concerning mans promises to man pt 1. folio 37 38 39. And mans promises to God pt 1. fol. 59. And Gods promises to man pt 1. folio 46 b c. 110 a b c. 127. Prophane men Prophanenesse Wicked men Wickednesse Questions concerning the nature iniquity end punishment and duty of prophane and wicked persons pt 1. fol. 33 a. 46 a. 398. 429 b. 430 a. and pt 2. fol. 349 b. How wicked men have right to temporall blessings pt 1. folio 258 a. Prophets Prophecying Divers questions concerning Prophesies or prophecying pt 1. fol. 42 b. 43. and part 2. fol. 63. 75. Questions concerning Prophets pt 1. fol. 183 a. and 423 b. 424 a. and Pt. 2. fol. 56 a. 62 a. 70 b. 75 b. 290 a. Questions concerning false and evill Prophets pt 1. folio 422. 427 b. 435 a. and pt 2. fol. 310. Propositions See Conclusions Prosperity In outward things prosperity is very dangerous pt 1. folio 142 b. Protection The Lord will protect his Children pt 1. folio 35 a. Wherein we may read the protection of God Pt. 1. folio 344 a. Protestants Protestants may be taken two manner of wayes pt 1. folio 69. Providence Divers questions concerning the Providence of God viz. what it is and who erre about it and what we are to beleeve concerning it and wherein we may read the providence of God and who tempt his providence and what the nature of his generall and particular providence is pt 1. folio 257. 302 a. 303 344 a. 347 b. 357 358 359. 466 a. 486 a. and pt 2. folio 35 b. 36 37 a. Objections against the providence of God answered pt 1. folio 406 b. and pt 2. folio 261 a. Those things which proceed from second causes are ordained by the providence of God unto higher ends pt 1. folio 115 b. 484 b c. Christ by his providence orders the temptations of his children pt 1. folio 112 b. Provision God will provide for his Children pt 1. folio 51 a. and pt 2. folio 14. b. 37 a. What is meant by this word provide Matth. 10.9 Provide
prized Answ To this I answer first Christ in this place speakes of Precepts not of Counsels as appeares First from the phrase he uses calling them Mandata Commandements Secondly from the scope of the place our Saviour principally here prohibiting the violation of the least commandements Object 2 and understanding the internall sinne of the soule Thirdly this will appeare by the remoovall of their objections First the Papists say they are called the least sinnes and therefore they are not great Answ This followes not they are called the least therefore they are little in themselves but I. because others are greater all sinnes not beeing equall II. because the Pharisees thought the sinnes of the heart to be but small Object 3 Secondly they object Minimus erit hee shall be the least he doth not say exterminabitur hee shall be destroyed hee shall not bee cast out of the Church but hee shall bee lightly regarded in the Church To this their owne Stapleton answers Answ Imò nullus erit hee shall not all belong unto the Kingdome of heaven Non significat gradum inferiorem sed è coelo exclusionem Chrysost s Least here doth not signifie an inferiour degree of glory but a direct expulsion from heaven as followes in the next verse except you bee more righteous then the Scribes and Pharisees you cannot be saved Thirdy from what was said in the first answer we may observe a difference amongst expositors Answ 3 about the meaning of these words kingdome of heaven I. some understanding them of the kingdome of grace And II. some of the kingdome of glory Now I suppose that they may be understood of both namely first of the kingdome of grace because the Church of Christ is ever and anone called the Kingdome of heaven as Matt. 3.2 and 4.17 and Luke 7.28 The Church of God is the Kingdom of Christ and the Church militant and triumphant make up but one and the same kingdome Secondly these words may be understood of the kingdom of Glory he shall be called the least in the kingdom of heaven that is hee who is disobedient to the least of Gods Commandements howsoever hee may bee esteemed in the world yet with God hee shall bee rejected neither by him allowed a place in the Kingdome of Heaven The Lord respects no mans person but judgeth every man according to his workes and therefore those who give way unto the workes of wickednesse shall receive from him the reward of their iniquitie § 4. Whosoever shall doe the least of these commandements and teach them c Sect. 4 Our Saviour in these words doth silently point at three sorts of Teachers namely First those who teach indeede but by their teaching destroy the law and therefore neither they themselves fulfill the law neither by their teaching doe they induce others unto the obedience thereof Secondly those who doe not destroy the law by their opinions but doe truely teach the law unto others although they doe not practise it in themselves both these are rejected by Christ Thirdly those who teach the law soundly and practise it sincerely that is who direct by their doctrine and example others unto God and instruct them in the workes of righteousnesse and true holinesse and these are they whom our Saviour saith here shall bee called great in the kingdome of heaven which simply is to bee understood of a greater and more eminent degree of glory according to that of David They that turne many to righteousnesse shall shine as the starres for ever and ever w Daniel 12.3 Parens sup VERS 20. For I say unto you that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisees Vers 20 ye shall in no case enter into the Kingdome of heaven § 1. For I say unto you except c. Bellarmine produceth this place to prove that Sect. 1 there can bee no certaintie of salvation in this Obiect 1 life arguing thus if salvation depend upon the condition of workes then there can bee no certaintie thereof but the Scripture doth in plaine termes teach us that salvation depends upon the condition of workes Therefore none can bee sure of his salvation The Minor or second proposition he confirmes by this verse I say unto you except your righteousnesse exceede the righteousnes of the Scribes and Pharisees you cannot enter into the knigdom of heaven so chap. 19. If thou wouldest enter into life Answ 1 keepe the Commandements First the condition of workes doth either simply suppose 1. the necessitie of workes or 2. over and above the merite of workes Now in the first sense the Scriptures doth require indeede that they who desire to bee assured of eternall life and salvation must labour to abound in the fruits of sanctification And thus wee grant that salvation doth depend upon the condition of workes In the second sense it is signified that this salvation is acquired by the merit of those workes of sanctification And this we altogether deny as followes in the following objection and third answer of this Answ 2 Secondly although salvation doth depend upon the condition of workes in the first sense yet it followes not hence that therefore there can be no certaintie of salvation but rather on the contrary wee say that this condition of workes being supposed there is a great certaintie of salvation because none can be faithfull who doth not give all diligence in good workes and those who doe know hereby that they are faithfull Answ 3 Thirdly in the second sense wee grant that there can bee no certaintie of Salvation such a condition of workes being supposed as includes merit But Bellarmine cannot perswade us Protestants to grant that any such condition of workes is made in the Gospel neither doth hee prove it the places alleadged by him being understood of the first condition of workes which supposeth their necessity not of the second which supposeth their Merit x Chamier tom 3. de fide li 13 Cap. 17. Sect. 30. 31. 33. fol. 444. It is questioned betwixt us and the Papists whether the Evangelicall promises have the condition of workes added unto them not simpply but whether as antecedent or consequent And Bellarmine affirmes the former we the latter Obiect 2 The Jesuite objects this place for the confirming of his opinion Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdome of heaven This is an Evangelicall promise because it comprehends the kingdome of heaven and yet it hath the condition of actuall righteousnesse which consists in a perfect observation of the Answ 1 Commandements First it may bee doubted whether this bee an Evangelicall promise or not considering that Christs scope here is to vindicate the law of workes from the traditions of the Pharisees for when he had protested that he came not destroy the law but to fulfill it had pronounced them to be the least in the kingdome of heaven who broke
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
of diet doth display and cause this disease to spread abroad it selfe even unto the benumming of the partie So to be negligent in avoiding the occasions of sinne to be inconsiderate in our actions and to bee voide of care and circumspection in our lives and conversations doth at length bring us to insensibility in sinne Ephes 5.16 And therefore we must be warie circumspect and prudent in all our actions examining what is good and what is evill what is helpfull and what is hurtfull for us and carefully avoid both sin the occasions of iniquity 3. The palsie generally and every kinde thereof is very difficult to bee cured at any time but if it bee once setled perfected or the nerves perfectly closed it is incurable So sin cannot easily be expelled or overcome at any time but when it is perfect and ripe unto harvest it is not to be removed except the Lord be the more gracious plucking us as brands out of the fire And therefore let us labour to prevent it betimes What is required of us or how may we be free Quest 2 from this palsie of sinne First in generall come as this poore man did unto Answer 1 Christ and let us not remaine any longer buried Answer 2 as it were in our flesh Secondly let us come into the aire that is 1. Into the warme aire 2. Into the drie aire 3. Into the pure aire 4. Into the cleere aire That the Spirit may Renew us Strengthen us Leade us into al purity Comfort us Quest 3 How may wee know whether we bee yet sicke of the palsie of sin or cured of it Answer 1 First wee may know and bee assured that wee yet languish of this disease by these signes following viz. 1. If we be so pervers in our will Non persuadebis etiamsi persuaseris that wee will not cease from sin although the Lord disswade us by unanswerable arguments 2. If we be so hard in our hearts that we are moved with nothing changed in nothing 3. If our hearts be so benummed and senselesse that we heare the word of God and all wholesome counsell as in a dreame or darke speaking 4. If we be cold in zeale either against sin or for God These are certaine signes of an abiding and cleaving palsie Answer 2 Secondly wee may be confidently perswaded that we are cured of our palsie by these signes namely 1. If our numnesse be changed into sensiblenesse that we begin to have a feeling of our estates 2. If our motion returne that we can in some sort walk in the waies of God work out our salvation 3. If we can move vigorously like that recovered man who skipped and leaped and praysed God (m) Acts 3.7 c. if we can run with patience cheerefulnesse strength the race that is set before us rejoycing in the service and worke of the Lord above all the wayes of wickednesse (n) Isa 58.13 Psal 4.7 And thus by the sense of our sins and estates and by our repentance and new life and true obedience we may know that by Christ we are healed of our palsie Verse 7 Verse 7. And Iesus faith unto him I will come and heale him Sect. 1 § 1. And Iesus saith unto him Wee may here see Christs facility who doth not deny to come neither deferre it who neither saith I will not come nor I will come to morrow but answers and assents presently to their desires Teaching us Observat That God is alwayes ready to heare us when we call upon him Question 1 How doth it appeare that God will heare our prayers Answer 1 First most clearely from these places of Scripture Numb 12.4 and 2 Sam. 12.13 Psal 32.5 107.17.18 19. Isa 30.19 Agge 1.12.13 Answer 2 Secondly it appeares thus God hath made us weak and unable to help our selves and that for these two causes namely 1. That we might depend upon him and his good providence Deut. 8.3 And 2. That being helped and relieved by him wee might glorify praise his name Psal 121.1.2 And therfore wee may be certainly assured that when in our necessity wee call upon God hee will heare and grant our requests Answer 3 Thirdly the Lord is alwayes ready and prepared to heare to help he stands at the dore knockâ— Cantic 5.2 Revel 3.20 And therefore we may be sure that when we knocke at the gate of his mercy he will heare and open unto us Fourthly that which God forbids us he will not Answer 4 doe himselfe there being a sweet harmony betwixt his precepts and his practise But the Lord forbids us to delay to give when we are presently able to supply the wants and satisfie the desires of those who sue seeke unto us Say not unto thy neighbour goe Proverb 3.28 come againe to morrow I will give thee if thou hast it by thee And therfore certainly the Lord will not put us off with delayes but will grant our requests Fiftly God hath ordained prayer as the way and Answer 5 meanes of obtaining what wee desire Câ—ll upon me saith the Lord in the time of trouble and I wil heare Psal 50.15 And aske and yee shall have Matth. 7.7 And therefore we may easily know what the reason is that so many are not delivered and freed from some misery wherein they are or some maladie which lies upon them namely because they pray not unto God Yee have not because yee aske not James 4.2 Doth God heare all suters and if not then whom Question 2 doth he heare First God heares not the prayers of wicked men Answer 1 Prov. 15.8.29 Iohn 9.31 Psal 18.41 and 66 18. and. Isa 1.15 and Ierem. 11.11 and 14.12 Ezech. 8.18 And therfore if we desire that we may be heard we must lay aside al impietie ungodlinesse whatsoever Secondly God will not heare the prayers of hypocrites Answer 2 Matth. 15.9 Ezech. 33.31 And therfore we must put off the cloake of hypocrisie and cloath our selves with the garments of sincerity if we desire to be heard Thirdly God heares the righteous Psal 6.8 and Answer 3 145.18 c. 1 King 13.6 And therfore if we desire that the â—â—quests which wee offer up unto God may bee heard and granted wee must labour to bee made holy and righteous Doth God heare all prayers and if not then what Question 3 prayers doth he heare He heares only godly prayers Answer such as are powred forth according to his will 1 Iohn 5.14 How must we pray Question 4 Pray according to these three rules to wit Answer First in generall pray in faith for whatsoever thou Rule 1 desirest Matth. 21.22 Iames 1.5 c. Secondly when thou prayest for spirituall graces Rule 2 pray thus namely 1. Beg them in the first place not as the Poët saith quaerenda preunia primum but as our Saviour saith Socke first the Kingdome of heaven and the righteousnesse thereof Matth. 6.33 2. Beg them
Answ 1 First because they were strangers from God and the Covenant of mercy Ephes 2.12.14 c. and 4.18 Answ 2 Secondly because the Covenant of grace was onely made with Abraham Isaac and Iacob and therefore the Israelites were called the people of the Covenant Psalm 110.2 Esa 2.3 Mich. 4.2 yea hence Christ is called the Minister of the Circumcision Rom. 15.8 c. And the Oracles of God are said to be committed unto them Rom. 3.2 and 9.4 Object But it may here be objected that Gentiles were admitted to the hearing of the word yea and that by the precept of Christ who commanded his Disciples after his resurrection to goe into all the whole world and preach the glad tydings of his passion and Ransome payd for all men m Math. 28.19 and Mark 16 16. Answ 1 First the preaching of Christ belongs of right unto the Jewes whence it is said salvation is of the Iewes Rom. 9.4 And that the Gentiles partake of their spirituall things Rom. 15.27 n 1 Cor. 9.11 Answ 2 Secondly as yet the fulnesse of time was not come that Christ should be manifested unto the Gentiles Galath 4.4 and therefore God as yet suffered them to walke in their own waies o Acts. 14.16 Answ 3 Thirdly the word was not preached nor Christ proclaimed to the Gentiles untill the Jewes were rejected and had rejected the promulgation therof And thence the fall of the Jewes is called the riches of the Gentiles Rom. 9.12.25 Yea hence it is said that it was necessary the Gospel should be first preached unto the Jewes Acts. 13.46 § 2. Into the Cities of the Samaritans enter ye not Sect. 2 Why doth not our Saviour say here as before enter not into the way of the Samaritanes but into Quest 1 the City of the Samaritanes First perhaps it was because the Gentiles being more remote from them they must necessarily Answ 1 undertake a journey for to come unto them And therefore our Saviour saith Goe not into the way that leads unto the Gentiles But the Cities of the Samaritanes were nigh at hand wherfore he saith enter not into them Or Secondly perhaps it was because he could not prohibit them the waies and pathes of the Samaritanes Answ 2 Samaria being situate betwixt Iudea and Galile Iohn 4.4 Gualt s and Ioseph Bel. Iud. 3.2 And therefore our Saviour saith enter not into their Cities and not go not into their wayes for they could not avoid that when they went too and fro betwixt Iudea and Galile Why doth our Saviour speak here in the singular Quest 2 number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee not into the City of the Samaritanes First some thinke that here is Answ 1 Numerus pro numero the singular number for the plurall Secondly Erasmus thinks our Saviour to speak Answ 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say Enter into no one City of theirs at all Thirdly others say and Erasmus doth not Answ 3 gainsay it that our Saviour speaks here of Samaria it selfe Fourthly but there were other Cities besides Answ 4 this which were possessed by the Samaritanes as appears plainly Iohn 4.5 And therfore the meaning plainly is this that the Samaritans must not be taught which Inhabited those places which once belonged unto the ten Tribes Here wee may observe these few short particulars namely First that the ten Tribes were separated from the other two under Ieroboam Secondly that Samaria was built by Omri 1 King 16.24 Thirdly that it was made the head of the ten Tribes Fourthly that it was depopulated and the inhabitants carried into captivity by Hoshea 2 King 17. Fiftly it was destroyed by Hircanus and reedified by Herod and called Sebaste Ioseph 13.18 Sixtly who these Samaritanes were followes by and by Quest 3 Why must not the Samaritanes be taught or preached unto was not the promise made to the twelve Tribes Foure reasons may be given hereof To wit I. Because they were Apostates M. II. Because they were odious to the Israelites N. III. Because they were not Jewes at all O. IV. Because thus the rejection of the Jewes is justified P. M. First M Answer 1. the word must not be preached unto the Samaritans because they had relapsed and fallen from the profession of the true Religion and that I. Under Ieroboam 1 King 12.28 c. and all his successours untill Hoshea And Observ 1 II. Being admonished by the punishment of Lions yet they abstaine not from their Idolatry 2 King 17. Whence we may learne that those who forsake Religion shall be rejected and cast off when the Church had married an harlot Gomer the issue was Lo-ruchama and Lo-ammi Hos 1. The meaning is that when any particular Church shall fall from God unto Idols from the worship of the Everliving God to the service of false Gods and Idolatry that then they shall be no longer the Lords people nor pityed of him or made partakers of mercy by him We see this in Ephraim Hos 13.1 and 14.1 And in the parable of the Vineyard which must be let out unto other Husbandmen The end of all Gods Ordinances is to bring us unto Religion and to make us subject therunto For this end we were separated p Tit. 2.14 elected called q 1 Thes 4.8 and created r Ephes 2.10 And therefore we need not go to search the secret wil and hidden decree of Gods predestination neither must wee too much presse or inforce the words of an externall Covenant but we must examine faithfully whether we have addicted our selves unto Religion or separated our selves from it Quest 4 Who erre here Answ 1 First those that boast of an outward Covenant as the Israelites did in times past and as the Papists do now who bragge of our Saviours words unto S. Peter I have prayed for thee that thy faith should not faile Luke 22. This should remember that the Covenants which God makes with a people or nation are alwaies conditional as is evident Rom. 11.22 yea hee will rather raise up Children to Abraham of stones than have wicked Children Math. 3. For although the promises were made to Israel yet not to Israel according to the flesh as we see by the rejection of Ephraim Hos 13. and Iudah Ezeck 16 And therefore the Church of Rome in stead of boasting of promises which wrestedly are applyed unto them they should examine whether they be not separated from the true Religion namely I. Whether the authority of the word of God with them be whole and sound or corrupted rather by their false expositions and wicked additions of Traditions which they equall with the Scripture and hold as available and sufficient to build an Article of faith upon as the word II. They should enquire if they have not diminished and lessened the merits of Christ as insufficient to save us from punishment without our own humane satisfactions III. They should examine if most palpably they have
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