Saviour requires in these Cities and the want whereof he reproves in them can be no satisfactory nor sacramentall penance because it was before Baptisme which is truely called the initiall or first Sacrament of the Church Answ 2 Secondly as Gregory Martins position is false so is also his collection for although to their repentance were adjoyned humiliation the signes wherof are sackcloth and ashes yet these are not repentance but the adjuncts of repentance neither do they satisfie the justice of God for our sinnes saccus juvat ad panitentiam quia signum est humiliationis a Basil s Psal 29. Sackcloth and ashes helpe unto repentance because they are the signes of humiliation Object 2 Secondly he objects againe drawing his argument from the propriety of the Greeke word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 I answer it signifies Resipiscentiam a change of the minde afterwards Resipiscere est mentem quasi ad insania recipere b Lactant. de vero cultu li. 6 24. to repent is to grow wise againe that is both in the reforming and amending of by-past sinnes and in the avoiding of future temptations and this is the true signification of the word but more of this in both the following arguments Object 3 His third argument is because the vulgar interpreter renders it thus agite panitentiam that is saith our Objecter doe penance Answ 1 I answer first it matters not much how hee renders it seeing Lindanus condemnes him as one not much skilled in the latine tongue c Fulk 13. Sect. 7. cont Greg Mart. yea as one that erres egregiously in many things as for example there was a woman who had lost a groat and in stead of everrit hee reads evertit that is in stead of sweeping her house she overturned her house If the studious Reader desire to see more examples of barbarous interpretations in the vulgar latine Bible I referre him to our worthy Whitakers d Whitak de sacra Script qu. 2 ca. 9 arg 8. fol. 107. Willets synops f. 30.31 Secondly the vulgar translation is none of Answ 2 Saint Hieromes worke but of some unknowne Authour as is largely proved by our renouned Whitaker de sacra script qu. 2. ca. 6. Willet synops f. 23. Answ 3 Thirdly whosoever was the author of this vulgar latine bible yet neither he by the action of repentance doth understand an eternall satisfactory sacrament as Gregory Martin doth as may appeare by these reasons first because he takes else where in another sense both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poenitentia as Acts 5.31 God hath exalted our Saviour Ad dandam penitentiam Israeli to give repentance not penance to Israel Act. 11.18 When they heard these things they glorified God saying then hath God given Gentibus paenitentiam ad vitam unto the Gentiles repentance unto salvation So also 2. Timoth. 2.25 Secondly because the author of that vulgar translation takes the phrase agendi paenitentiam in another sense then doing of penance as 1 Kin. 8.33 If thy people Israel shall flie before their enemies et agentes paenitentiam confitentes and shall confesse their sinnes and repent not doe Penance then forgive c. So vers 35. If heaven shall bee shut that it raine not Et orantes isto loco paenitentiam egerint nomini tuo and they shall pray unto thee and repent then bee mercifull c. But most plainely vers 47. Et egerint paenitentiam in corde suo If they shall repent in their heart when they are in captivity c. This cannot bee meant of an externall satisfactory sacrament because the words expresse clearely an internall and cordiall repentance Thirdly because he makes these words paenitemini and agite paenitentiam synonyma as both signifying one and the same thing for sometimes this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by him agite paenitentiam as Matth. 3.2 and 11.21 and Act. 26.20 Sometimes paenitemini Mark 1.15 and Luk. 10.13 and Act 3.19 Fourthly hee attributes this phrase agendi paenitentiam to those whom Gregory Martin himselfe will confesse did no externall satisfactory penance as 1. this phrase is given to the Israelites for Benjamin Judg. 21.15 and all Israel was very sorry Et egit paenitentiam and repented them for the destruction of that Tribe they were sorry for what had hapned but they did not doe penance for it 2. This phrase is given to the damned spirits Wisdo 5.3 Tum egerint paenitentiam then they shall change their mindes not doe penance 3. This phrase is given to God himselfe First negatively 1 Sam. 15 29. Hee is not like man ut agat paenitentiam that he should repent Secondly affirmatively as Ierem. 18.8.10 if that nation which I have threatned doe repent agam ego penitentiam then will I also repent c. Now unto the Lord neither the Rhemists nor Gregory Martin I hope dare attribute externall penance His fourth Argument is because all the latine Object 4 Fathers read it thus agite paenitentiam doe penance I answer first Basil interprets it otherwise as Answ 1 aforesaid and hee was a Father although a Greeke Father so Lactantius expounds it otherwise as aforesaid also so Tertullian contra Marc in graco sâ—no vox panitentiae non a confessione sed a mentis mutatione this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance according to his true and germane signification is so called from an internall mutation of the minde not from an externall confession of the tongue Secondly this word Poenitentia is expounded Answ 2 two maÌ„ner of waies 1. Grammaticè 2. Translatitie First this word Poenitentia repentance may be expounded Grammatically that two manner of waies first simply pro mentis in melius mutatione for the change of the minde from evill to good and thus it is most usually taken in Scripture as Acts 5.31 and 11.18 and 2 Tim. 2.25 and in this verse also and Matth. 4.17 and in all those places where repentance is preached absolutely Secondly complicatè for repentance testifyed by outward signes whether 1. by sorrow and mourning as the Corinthians did a 2 Cor. 7.10 or 2. by sackcloth ashes as the Ninivites did b Iona 3.5 they of Tyre and Sidon would have done had they had those meanes which Corazin Bethsaida had c Matth. 11.21 and this is the same repentance formerly spoken of to wit a true change of the minde expressed by some outward signes of humiliation but not as satisfactory penance Secondly this word poenitentia may bee expounded Translatitiè and that two manner of waies First orthodoxè truly for repentance testifyed by the signes of sorrow and shame publikely and solemnly being imposed by the Church and thus Augustine and many both Greeke and Latine Fathers take the word this is true but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense in all the Scriptures Secondly haereticè falsely for satisfaction imposed secretly in
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
labour that they fish not all night and catch nothing that they rise early and goe late to bed expose themselves to perills and dangers to no purpose or benefit at all unto their people Fishers worke night and day so Ministers must preach diligently because all the names given unto them signifie labour and paines Whether the Church of God bee compared to a House then wee are the builders thereof 1 Cor. 3.10 Or Family then wee are first the Stewards to take care for the provision of all a Cor. 4.1 Secondly Schoolemasters to teach the children of and in the family Thirdly Physitions to cure the maladies of the sicke in the house Or Sheepefold then we are the Sheepheards Or Field then we are First the husbandmen or tillers thereof b 1 Cor. 3.9 Secondly the planters and waterers c 1 Cor. 3.6 Thirdly the workers in the vineyard d Mat. 9.38 Or Sea then we are First the Pylots of the ship Secondly the Fishers in this Sea And thus we see by this Allegory of fishing Christ doth to the life point out the office and vocation of Ministers Obiect Against this it may be objected the world is incredulous stupide dull and wicked therefore we shall gaine none we shall catch nothing Answ Thus the Apostles laboured all night but caught nothing Luke 5.5 but Christ commanding and they obeying they catch many verse 6. and therefore our Saviour here saith ego faciam I will make you fishers of men Obser Teaching us hereby that Christ will water and prosper the labours and endeavours of the Ministers I will saith he be with you f Matth. 28.20 and I will not forsake you g Iohn 14 18. but will give an encrease unto your paines h 1 Cor. 3 6. How doth Christ give a blessing to the labours of his servants the Preachers By the Holy Spirit which workes with the Quest 4 word effectually in the hearts of the hearers Answ Vers 21 VERS 21. And going on from thence hee saw other two brethren Iames the sonne of Zebedee and Iohn his brother in a ship with Zebedes their father mending their nets and he called them Sect. 1 § 1. Hee saw two brethren in a ship In the Allegoricall sense of this verse we may observe That this world is like unto a Sea Observ and that in three regards first because in the sea there is nothing but floods tempests and stormes no safety but on shore So in the sea of this present wicked world there is no peace no rest no safety but rather danger and distresse Secondly in the sea the greater fish devoure and prey upon the lesse so in this world the rich oppresse the poore and the high the low Thirdly in the sea the Mariner is carried violently by the tempest whether he should not so in the world by our headstrong and violent affections we often are driven to the quick-sands of destruction § 2. With Zebedee his Father Why was Sect. 2 their father with them Chrysostome answers Non ut adjuvaret eos sed ut solarentur illum not that he might helpe them but that they might obey and comfort him And this their love and care and duty towards Quest 1 their father is expressed here by this our Evangelist for the imitation of children towards their parents Answ Obser Why must children give obedience to their Quest 2 parents The first reason hereof is Temporall children Answ 1 are heires of their fathers estates they labour for them sic vos non vobis parents take care and paines for their children therfore there is great reason that children should obey respect and reverence their parents The second reason is Naturall children have Answ 2 from parents their life their light their body their meat and maintenance their education and the like and therefore they owe all love reverence and subjection unto them yea they owe themselves and whatsoever is theirs The third reason is Spirituall and this is Answ 3 twofold First because parents are the Image of God the Lords substitutes and deputies Secondly because God commands children to obey their Parents that is both Father and Mother Reade Exod. 20.12 Levit. 19.3 and 23.22 Ephes 6.1.2 What doe children owe unto Parents Quest. 3 Foure things viz. First Nutrimentum Answ sustenance if fathers want it and sonnes have it Thus Ioseph tooke care to provide for his old Father in the time of that long famine i Gen. 45.9.10 And therefore unnaturall are those men who being rich suffer their parents to want Secondly Amorem love children whether they or their parents be rich or poore they must love and tenderly endeare their parents Thirdly Reverentiam reverence and respect Non vultu laedendi a Ambros s children must not wound their parents with darts of discontented countenances for Qui torvo visu elatis oculis meretur supplicium b Hierom. s he that beholds his Parents with a proud looke or a sterne and grim eye deserves to be punished Solomon when a King honours his Mother Bathsheba and Hester when a Queene her Uncle Mardochee who in stead of a Father had brought her up Hest 2.7 Fourthly Obedientiam obedience and duty for this obedience I. God commands Colos 3.20 II. God commends where he findes it as we see in the Rechabites Ierem. 35.18 and Prov. 15.20 III. the contrary hereunto God threatens Deut. 21.20 and complaines of Ezech. 22.7 IV. the obedient unto parents God comforts Prover 13.1 Is the cause of disobedience towards Parents Quest 4 alwaies in the children Certainely the fault may be in parents Answ and often is And that either First by education either By not educating them civilly but rudely and unmannerly as many doe Or By bringing them up unto drunkennesse gaming sports and the like Or By pampering them too much or by beeing too much indulgent over thē not crossing them in their wills or desires nor correcting them for their faults Or Secondly by enriching themselves by wicked meanes and so God in judgement giving them children that shal prodigally scatter what they impiously did gather de malè quaesitis vix gaudet tertius haeres evill gotten goods last not long Fathers wickedly gather and sonnes profusely spend so that within a time those goods are possessed and enjoyed by others Now although Parents thus may be the occasion of their childrens disobedience yet this doth not excuse the undutifulnesse of the child because their Fathers have not deserved it at their hands Sect. 3 § 3. Mending their nets Why did some mend Nets and some fish Quest First some Chrysost oper imperf s say fortè it Answ 1 may be because the one were more industrious the other more slothfull he dare not affirme this no more will I but barely leave it Answ 2 Secondly some say perhaps that Peter onely fished and Iohn mended the Nets Answ 3 Thirdly this plainely demonstrates unto us their poverty they were inforced to mend
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
to the condition of prayer Thirdly God hath promised to heare our Ans 3 prayers and therefore it is very requisite that we should pray see Mat. 7.7 and Iohn 14.13 and 15.16 and 16.23 Iames 1.5 Fourthly it is necessary to pray in regard of Ans 4 the dutie it selfe because I. It is a good worke II. It is a principall part of Gods worship III. It is a mutuall colloquie with God IV. It is a certaine warfare with God we therein wrastling as it were with him Fifthly it is fitting that we should pray in regard Ans 5 of our brethren that so I. we might therein give a good example unto them and II. helpe them by our intercession for them Sixthly God loves to be sued and sought unto Ans 6 and therefore in regard of him we ought to pray Seventhly it is necessarie for our selves and Ans 7 that in many respects namely I. When wee joyne our selves unto the Saints in prayer then we are made partakers of the prayers of the faith full which is no small blessing or mercy II. By Prayer wee are directed in all our actions for thereby wee commit our selves and waies unto the Lord and therefore have a promise of mercy Reade Prov. 16.3 and Psal 37.23 and 40.4 III. Prayer sanctifieth the creatures unto our use 1 Tim. 4.5 IV. Prayer comforteth us in tribulation hence Christ prayes when hee was sorrowfull unto the death a Mat. 26.38 Luke 22.44 hence Saint Iames exhorts us to pray if we be afflicted Iames 5.13 yea hence God commands us to pray and promiseth to heare our prayers in the time of our distresses b Psal 50.15 V. Prayer testifieth our love to God for he who delighteth in private prayer doth shew that he loves to have discourse with God and consequently loves God VI. Prayer is an argument of our hope trust and confidence in God it is conversio cordis ad Deum c August the turning of the heart unto God or the reflection of the soule upon God For by prayer we acknowledge that First God cares for us Secondly God gives all good things unto us VII Prayer doth corroborate pious affections in us yea increaseth and nourisheth the love of God in us as mutuall societie and discourse doth nourish affections so the love of God is augmented by frequent praying unto him And therefore prayer is not needelesse but necessary usefull and very profitable What is prayer It is the Colloquie of the soule with God Or it is the spiritual ascent of the soule unto God begging at his hands those things which concerne his glory and the salvation of our soules according to his will by the merits of Christ When must we pray Quest 3 Prayer is either Answ Publike and solemn these we must use Ordinarily with the congregation upon the Lords day and other Festivals Extraordinarily whensoever upon any occasion we may be made partakers of them whether in season or out of season Private which is either Solemne and Uerbal viz. With our Family thus we must pray daily morning and evening In our closet thus we must pray as often as our affaires and callings will permit Internall thus we must pray continually because we have alwaies neede For if I. we were sensible of our sinnes wants weakenesses and dangers we would pray continually II. If we were sensible of Christ the Spirit and heaven we would alwaies hunger Quest 4 Where must we pray Answ 1 First a superstitious observation of the place is forbidden because now we may pray in any place Iohn 4.12 Answ 2 Secondly the place which is consecrated unto God is not to be prophaned My house shall bee called the house of prayer saith Christ and it is the most fit place for publike prayers Answ 3 Thirdly for private prayers no place is appointed no place is forbidden Sect. 2 § 2. Our Father which art in heaven It will not be amisse considering the excellencie of this prayer taught us by our blessed Saviour to handle it a little more particularly and exactly then wee have done the precedent or shall doe the consequent verses Although the contents thereof are so large and the sense so profound that all the profitable truthes therein contained can hardly be touched upon First of all I will lay downe a generall Analysis or Synopsis of the Lords prayer and then that which is sufficient to be knowne by the vulgar reader concerning the Division of this prayer shall followe afterwards Oratio Dominica habet tres in universum partes Praefationem Noster docet Fiduciam quia noster est Charitatem non pro me solum Pater qui in caelis Pater hinc amorem Dei In caelis hinc potestatem Dei Petitiones spectantes vel ad Gloriam Dei viz. istae tres petitiones I. Sanctificetur nomen tuum significat Deum ipsum Cultum ejus Quae Dei sunt viz Voluntas Attributa polluitur hoc nomen vel Iuramento Verbis prophanis Dehonorando contra haec oramê° II. Regnum tuum veniat est vel Inchoatum in hac vita oramus ut Amplificetur hoc regnum viz ecclesia in genere hic oramus pro omnibus necessarijs ut pote Verbi publicatione Haeresecon destructione Ministerij Plantatione Directione Sanctificatione Nos in illud regnum cooptemur Regeneratione Obedientiâ ConfummatuÌ„ in caelo oramus ut Citò veniat Nos fiamus participes III. Fiat voluntas tua hîc continentur duo vide licet Petitio fiat c. hîc Fatemur voluntateÌ„ Dei Gubernare omnia in mundo Esse justam et misericordem Petimus ut Possimus voluntati ejus Conditio sicut c. viz perfectè ut illi Angeli Secretae subscribere tum ea quae vult Deus Petendo Ferendo A pertae obedire Salutem nostram viz. ista tres IV. Panem nostrum quotidianum da nobis Paris nomen docet nos Omnia necessaria petere Sola necessaria petere Hodiè ostendit tria viz. Quotidiè petendum In victu quotidiano misericordiam Dei agnoscendam de crastino non curandum V. Remitte nobis debita c. hic duo Petitio remitte ubi Confitemur nos esse peccatores Petimus ea remitti Conditio sicut nos videlicet Eadem necessitate Non eodem gradu VI. Ne inducas in tentationeÌ„ sed c. ubi Negativum hic oramus Contra tentationem condition aliter fiat tua voluntas Ne superemur ab eâdem et hoc summa fide Affirmativum sed libera c. ubi oramê° Liberationem a sathanà Tuitionem a malis ab illo inflictis scil Temporalibus Spiritualibus Aeternis Haec autem cum conditione si Deus vult Conclusio habens Fiduciae rationem a magnitudine Dei nostri Tum Materia in tribus viz. Regno Potentia Gloria Aeternitas in seculum seculorum Resolutionem in hoc verbo Amen docens tum Fervorem desiderij Fiduciam obtinendi Secondly I will now propound some generall questions
no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
we must hold that although the Answ 4 Subject of divine providence be principally rather in Practical things then speculative Thom. 22 q. 49. Art 6.2 yet it is also I. In all contingent things Thom. 1.22.2 and 4. and 103.5 And II. In all mutations and changes of the Universe Thom. 1. q. 22.2 And III. In evills Sub ratione bone § 3. Your haires are numbred Sect. 3 Many things might be observed from these words your haires are numbred namely First that haire is but an excrement and the most contemptible part of man Secondly that all our haires are observed and not one of them shall be lost Thirdly Christ doth not say that the haires of our eye-lids are numbred but of your head where there is the greatest plenty and the leastuse Fourthly your haires Non solum numer andi sed jam numerati are not onely to be numbred hereafter but are already numbred But I omit these What is our Saviours scope and meaning in Quest 1 these words To shew that God takes care for all things which concerne the elect and faithfull Answer Observ Hence then Note that the Providence of God doth particularly preserve all the elect in al their affaires yea in the least temporall things The Lord doth take that speciall care of them that all things by his all wise providence turne to their good Romans 8.28 Psalm 23.1 and 33.18 and 34. 15. Esa 43.1 and Deuter. 2.7 and 8.5 and 28 2 14. Levitie 26.4 14. Besides the consideration of these two particulars will further confirme this truth to wit First God hath made the Angels ministring spirits for the good of of his people and children t Psal 34.7 and Mat 18 â—0 and Hebâ— 1.14 And Secondly the Lord forbids us to care 1 Pet. 5 7. and commands us to walke in faith 2 Corinth 5.7 yea that we may the readilier obey he promiseth to give us all things Math. 6.33 And to be more tender over us then ever Mother was over Child Esa 49.15 And therfore blessed are the righteous in all things for they shall lacke nothing that is good Psalm 34.10 Quest 2 What good things doth the Lord provide in part and bestow upon his Children Answ 1 First hee Provides possessions for them and hee will give the earth unto them Psalm 37.22 Math 5.5 Answ 2 Secondly hee will bestow blessings upon them For I. He will give them raine in their need Amos. 4.7 And II. Hee will free them from danger and evill Acts. 27.24 And III. He will give unto them issue and posterity Psalm 127. and 128. Answ 3 Thirdly he will direct them in all their waies and pathes Psalm 37.23 Answ 4 Fourthly he will give good things unto them for their body For I. He will provide food for them If they hunger hee will give them bread if they thirst hee will give them drinke Reade Genes 21.17 and and 28.20 and 1 King 17.14 II. If they bee naked hee wil provide garments for them Deuter. 8.3 III. If they be sicke hee will cure and heale them Psalme 147.3 and 2 King 5.1 and Esa 38. IV. If they mourne he will comfort them Mat. 5.4 Esay 60.2.3 V. If they be in debt hee will releeve them 2 King 4.3 Verse 23.33 VERS 32.33 Whosoever therefore shall confesse mee before men him will I confesse also before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven Quest What is observable in these words The Reward of Sect. 2 Professors wherein are two things Answer The Person Whosoever shall confesse mee before men § 1. The Reward I will confesse him before my Father in heaven § 2. Viz. Apostates deniers wherin also are The Person Whosoever shall deny mee before men § 3. The Reward He shall bee denied by me before my Father § 4. Sect. 1 § Whosoever shall confesse me before men Quest 1 What is the sense and meaning of these words First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confesse hath many significations namely I. Properly it signifies to consent or to say as another saith Simile loqui and that either First Idem affirmando by affirming the thing affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.8 But the Pharisees confessed that there were both Angels and Spirits and a Resurrection So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers confessed also that they were Pilgrims and Strangers in the earth Heb. 11.13 Or Secondly Idem negando by denying the thing denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn confessed and denied not that hee was not the Christ II. Hence the word is transferred unto the confession of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing their sinnes Matth. 3.6 and 1 Iohn 1.9 Yea III. Hence it is transferred to Promises Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised to give her whatsoever she should aske Matth. 14.7 So Luke 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudas promised to betray him unto them And IV. Hence the word is to a particular profession of Religion applied thus Saint Paul answering for himselfe saith unto the Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this I confesse unto thee that after the way which they call heresie so worship I God So the Iewes had agreed that if any man did confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Iesus was the Christ he should be put out of the Synagogue Iohn 9 22. V. It signifies to praise and magnifie the name of God every tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Rom. 14.11 and 15.9 where wee may observe that in this last sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put with a dative case but in the other significations and acceptions it is either put with an Accusative or with this Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this verse and Luke 12 8. Now in the present Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the profession of Christ and Religion Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In me Beza thinkes this to Answ 2 be an Hebraisme because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant but I rather imagine that it makes the phrase more emphaticall because to beleeve in God is more then to beleeve God and therefore the meaning is whosoever shall professe his whole hope and confidence to be in Christ and shall make him the Rocke upon which he fastens the Anchor of hope and builds his faith he shall be owned by Christ at the last day Thirdly before men shewes that our profession Answ 3 must be publike and published and not concealed Fourthly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one Answ 4 that shall confesse me c. doth shew that the rule iâ— generall and belongs unto all Phil. 2.11 Fiftly the meaning therefore of these words Answ 5 whosoever shall confesse c. is that Religion must be publikely professed yea so professed that we may be sure and certaine to be rewarded and acknowledged by Christ Hence then three things
toilsome and painfull than the Fathers is and that in these three regards to wit First Portando it is painfull to the Mother to breed her childe and to bear it so many moneths in her womb Secondly Pariendo the pain is most extreme when she brings it forth into the world Thirdly Educando her care pains and trouble is great in the nourishing nursing and bringing of it up And thus the Mothers part is painfull and heavie even from the very conception of the childe And therefore in these regards she is more to be loved and honoured than the Father is Whether are parents or children more to be Quest 2 beloved that is whether ought a man to love his Father better than his childe or his childe better than his Father First Ex parte objecti the Father is to be beloved Answ 1 more than the childe for that which hath the greater shew of good is more to be beloved because it most resembles God the chiefest good now children love their parents sub ratione principii because they took their beginning and being from them which hath the shew of a more eminent good and like unto God And therefore in this regard Parents are more to be loved i Thom. 2.2 qu. 26. art 9. Secondly there is another degree of Answ 2 Love that is Ex parte ipsius diligentis in regard of the party loving and thus that is most to be loved which is most neer and in this respect children are more to be beloved than parents as appears by a fourfold reason given by Thom. 2.2 qu. 26. Art 9. and Egidius Romanus lib. 2. de regimine principum part 2. cap. 4. And both of them have these reasons from Aristotle lib. 8. Ethic. I. Because parents love their children as being parts of themselves but parents are no parts of their children that is a childe is a part of the father because he issued out of his loyns but the father hath no part from the childe and therfore a man hath a neer relation to his childe than to his father And therfore that love wherewith a father loves his childe resembles that love wherewith a man loves himself II. Because parents are more certain of their children than of their parents a childe cannot know its parents but by hear-say and some certain signs of affection education and the like but parents by and by have knowledge of their children And therefore by how much the more certain parents are of their children by so much the more strongly do they love them III. Because a mans childe is neerer unto him than his father is now love imports a certain union it being nothing else but a certain uniting and conjoyning power of the person loving with the party beloved And therfore a mans children being more neer and closer knit and united unto him than his parents are are more beloved of and by him IV. Because men love their children longer than their parents for a father begins to love his childe by and by by as soon as he is born but children love their parents after a certain time now by how much the longer love is by so much the stronger it is Anton. part 4. tit 6. cap. 4. § 7 Aureum opus pag. 61. a.b. Quest 3 How are parents to be honoured Answ 1 First by obeying out of hand what they enjoyn Answ 2 Secondly by speaking reverently unto them Answ 3 Thirdly by rising or standing up when they come by or into the room Answ 4 Fourthly by accompanying them when they travell Answ 5 Fifthly by bowing and inclining our selves unto them when we come before them or uncovering our heads Answ 6 Sixthly by a willing performance of any service unto them though it seem base and homely Answ 7 Seventhly by honouring promoting and preferring them if it lye in our power Answ 8 Eightly by giving them the upper hand whether we walk or sit Vmbertus in expositione regulae ex Anton. part 4. tit 5. cap. 10. § 11. Answ 9 Ninthly by supplying their wants and relieving their necessities if it be in our power Quest 4 Why must we be thus carefull to love honour reverence relieve and obey our parents Answ 1 First because the very light of nature doth teach it and the brute creatures have a care of their Sires and progenitors in their age When the yong Cranes perceive that the old ones moult and are featherlesse they take care to feed them and to keep them warm untill either they recover their feathers or lose their lives Now it is a shame for men in naturall affection to come behinde birds or beasts Answ 2 Secondly children must love honour releeve and obey their parents because they have both the precept and president of Christ for it For here in this verse he commands children to honour their parents and in his life he did so himself for he was obedient to his parents he took care of his Mother after the death of Ioseph her husband and recommended her to Iohns care when he himself was corporally to depart from her And therefore who dare disobey such a Precept who will not follow such a President Answ 3 Thirdly children must honour their parents because it is profitable for them For I. Such shall have a long life Exod. 20. Honour thy parents that thy life may be prolonged II. Such shall have loving obedient and tender children Yea III. They shall by blessed both with temporall spirituall and eternall blessings if together with their earthly parents they love honour and obey their father which is in heaven § 2. Whosoever shall say to his father or his mother Sect. 2 Corban It is a gift by whatsoever thou mightest be profited by me c. What is the sense and meaning of these words Quest 1 For the understanding of this verse Answ it is to be observed that although Gods Law enjoyned honour and relief towards parents yet if they had bound themselves by this oath Corban that they would not help nor relieve their parents the Pharisees then taught that the children were discharged from that duty of providing relieving and taking care for them Hence their Talmud saith k Talmud Hierosol tract de votis c. 10. Every one ought to honour his father and mother except he have vowed the contrary And it is evident that the Jews did often by solemn vows and oathes binde themselves that they would never do good to such or such a man Philo Iud. de special leg p. 595 Now this helpeth the exposition of this difficult place By the gift that is offered by me thou maist have profit which words being considered according to the form of the oath Corban will be thus rendred By Corban if thou receive any profit by me to which words must be annexed the execration implied which was usuall in the Jewish oathes as Genesis 14.22 Then let God do thus and much more to me And so the sense will be thus
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
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
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
By Corban thou shalt receive no profit by me This exposition is as agreeable to the scope of the place as it is to their form of swearing and plainly sheweth how the Pharisees by their Traditions transgressed the Commandment of God For God commanded saying Honour thy father and thy mother But the Scribes and Pharisees said Whosoever shall say to father or mother seeking relief By Corban thou shalt receive no profit from me he was discharged Vide Drusium de tribus sect lib. 2. cap. 17. Cui bono To what end did the Scribes and Quest 2 Pharisees teach this unjust and wicked Doctrine For the understanding hereof we must know Answ that the Priests Scribes and Pharisees being given to covetousnesse that their oblations might be the greater and better they covered over their impiety with a curtain and vail of Religion saying That it was better to offer unto God those things which were to be given to parents than to confer them upon their parents and they gave this double reason for it viz. First because God is the chief and principall Father according to that of Esaias O Lord thou art our Father But we must here remember that this is to be understood when parents do enjoyn that which is contrary to God that is if our earthly Father bid us do any thing which our heavenly Father forbids us to do then we must obey the Lord because he is our chief and principall Father but in those things which God commands we must say or think we hear the Lord say That Obedience is better than Sacrifice And therefore when the Lord commands us to releeve our parents we must do so because therein we obey our God and not say O but it is a better deed to spend that which I should expend upon my Father in sacrifice and oblations unto God for in so doing we disobey him yea we honour and please the Lord better in honouring and releeving our indigent and aged parents than in offering up any outward sacrifices Secondly the Priests confirmed this their Tenet by this reason because it would more profit and benefit their parents to offer that unto God which they should give unto them than if they should really receive it The Pharisees held that if children should say to their poor parents The gift which I have promised and will offer up unto God will benefit you more than if I should give it unto you that then they were not bound to feed them or supply their necessities l Carthus s p. 130. b. medio But we must not neglect an ordinary duty in hope of a miraculous or extraordinary successe we must not offer that up that in sacrifice which should feed our parents in expectation that they shall be fed from heaven or miraculously be sustained without meat for they stand in need of relief but not the Lord of oblations And therefore those things which ought to be administred to the necessity of poor parents should not be offered up unto God who in this case would say I require not your Sacrifices that is I never commanded that a man should take necessary food and provision from his parents to give it unto me Concerning the adorning and beautifying of Churches a question betwixt us and the Papists we affirm That the Churches of Christians and places of Prayer ought decently to be kept yea and with convenient cost and seemly beauty to be built and repaired and Church vessels with other necessary furniture to be of the best not of the worst but yet it followeth not that such immoderate and excessive cost should be bestowed upon Idols to garnish and beautifie Idolatry and poor people in the mean time to want And this we prove by this Argument from this place Argum. Our Saviour Christ here reproveth the Scribes and Pharisees because they drew the people to be good unto the Altar and to bestow largely upon them and so leave their parents helplesse And he often doth inculcate that golden saying I will have mercie and not sacrifice it being better to succour the living Temples of God which are the bodies of his poor children than to bestow superfluous cost upon dead Temples of stone Willet Symps s 485. Sect. 3 § 3. Thus have ye made the Commandment of God of none effect by your Traditions Quest 1 What did our Saviour here tax in the Scribes and Pharisees Answ Two things namely I. That they honoured and observed their Traditions more than the Commandements of God And II. That many of their Traditions were directly contrary to the Commandements of God Quest 2 Who are in both these particulars like unto the Pharisees Answ The Church of Rome For First the Commandements of that Church are much more honoured and observed than the Commandments of God for it is there taught that the Romane Church authoriseth the Holy Scriptures that is to say that the ordinances of men authorise the Commandements of God Secondly in the Romane Church they teach things absolutely contrary to the word of God For I. God saith Exod 20. Thou shalt not make the likenesse of things which are in the heavens or in the earth thou shalt not bow downe before them c. But in the Church of Rome they paint the Trinity and kneele before the Images of Saints II. God saith by his Apostle 1 Tim. 3 2.4 That a Bishop should be a husband of one wife only and that his children should be subject to him in all reverence But the Romane Church willeth that a Bishop have neither wife nor children III. God saith by his Apostle 1 Cor. 14. That it is better to speake five words in the Church in a tongue understood of the people then ten thousand in an unknowne tongue But the Papists are commanded to serve God in an unknowne tongue and to pray in latine VERS 9. But in vaine doe they worship mee Verse 9 teaching for doctrines the commandements of men Wee produce this place against the Monasticall life now used in Popery and hence prove it to be but a humane invention There is neither Precept nor President either in Old or New Testament of the Monasticall life of the recent Monkes But it is only proper unto the Lord to institute and ordaine all religions and religious kind of lives by his word Therefore that religion or religious kind of life which hath neither Precept nor President in the word is but hypocriticall and humane In vaine saith our Saviour doe they worship me teaching for doctrines the commandements of men Whence I frame this plaine and direct Argument Those who worship God by a kind of life religion and worship which was never commanded by God worship him in vaine that is worship him not at all or worship him hypocritically But the Monkes worship God by a kind of life and religious worship which was never commanded by God Therefore therein they worship him in vaine and not at all truely but altogether hypocritically