Lo saith he how from those which he would haue esteemed the lesser he ascendeth to those whom he would haue esteemed the greater Answ 1. The mans wit went a grazing when he wrote this For if he so conclude from the order then Paul must be inferiour to Apollos when Paul was an Apostle and a Planter but Apollos no Apostle and onely a waterer 1. Cor. 3. 6. 2. In Mat. 10. 2. he would haue Peter the chiefe because hee was named first now here the chiefe because hee is named in a third place Saint Paul Gal. 2. 9. puts him in the second place betweene two and will not they hold him the chiefe for this too Doth not vertue consist in the midst for put him in the first place as in Mat. 10. in the third place as in 1. Cor. 3. 4 22. or in the second as in Gal. 2. 9. its with them a profound Reason to make him alwayes the chiefe for he may take what place he listeth Deepe Diuinitie and an inuincible Reason Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him or to other which seemed to bee Pillars and was inferiour to none of the great Apostles 1. Cor. 11. 5. 12. 11. vpon this Text Chrysostome shewes that S. Paul compared himselfe with the Apostles euen with Peter and the rest Luk. 22. 31. And the Lord said Simon c. When thou art conuerted strengthen thy Brethren Answ This place proueth not any Headship ouer the Apostles First hee is called Simon by his common name and not Peter which our Aduersaries stand vpon and make their chiefe argument Secondly this place is to forewarne him of his fearfull temptation and so of his fall thereby the vtter peril wherof he should escape not by himselfe or his owne power and grace but by Christs mediation What is this to haue a Headship Thirdly it teacheth him a duty when hee should be conuerted and be recouered from vnder the fall that hee should confirme others If by confirming the Gagger will hence conclude the practice and exercise of greatnesse ouer the Apostles then Saint Paul and Barnabas had this greatnesse too For they did confirme others Act. 14. 21. and Paul and Silas Act. 15. 41. 1. Thes 3. 2. yea it is a common Duty of euery Pastor Is euery one that confirmeth made thereby a Superiour in Rule and Gouernment Then a Priest confirming his Soueraigne is his Superiour And by this Saint Paul was Peters Superiour for he brought Peter backe from his by-path both by reproofe and publike teaching of the truth and so confirmed him who for feare did before goe astray Gal. 2. 11 17. Fourthly the Lord Iesus if they will here vnderstand the Apostles calleth them Simons Brethren and so giueth them equalitie Lastly where are the Gaggers expresse words for Peters Headship out of this place Is it in strengthening A poore strength to support such a Babylonish Tower Luk. 22. 26. He that is greatest among you let him be yonger and he that is Chiefe as he that doth serue Answ 1. The words in the beginning of this verse are against Chiefety for it is said It shall not be so with you when they were at strife for Superioritie Secondly the meaning of the Greatest and Chiefe on which the Gagger doth fasten his teeth doth not imply as hee pretendeth any Chiefety among them but Christ speaketh according to their aspiring minds not of them as any of them were but as some of them desired to be as is cleare by the speech and Petition of the Mother of Zebedees children Mat. 20. 20 27. Thirdly the occasion and the very scope of the place is against all Superioritie in the Apostles Fourthly it cannot be shewed that any of them all did either claime or practise any superioritie or taught in their writings any such thing Fiftly they did striue verse 24. for superioritie which of them should seeme the greater As yet therefore there was no such greatnesse settled among them 6. If any such thing had beene or had beene intended by Christ to be conferred vpon Peter he had vpon this iust occasion to haue decided the Controuersie as surely he would haue done in Peters behalfe in a matter of so great consequence as our Aduersaries make it as he did in the behalfe of Moses and Aaron to appease the contention against them Num. 16. 17. 10. But Christ telleth them all that no such thing should be among them in this text and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe to make him as a Seruant as is euident in the words of the text Therefore here is nothing for any authoritie in Peter Nor indeed in any other Scripture XIX Proposition That S. Peter was Head of the Church THough the former Position ouerthrowne sufficiently confuteth this for if Peter be not Superiour ouer the Apostles who were the principall members of the Church he cannot be the Head of the Church yet seeing this Headship ouer the Church is so stiffely stood in I thought good to handle it also distinctly from the rest for more euidence of the truth to common Christians Confuted by their owne Bible I. By appropriation it giueth the title of Head of the Church onely to Christ Ephes 1. 22. 4. 15. 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church neither Peter nor any other either expressely or by any necessarie consequent II. It calleth the Church the bodie of Christ 1. Cor. 12. 27. Ephes 4. 12. 6. 23. No where is it called the body of S. Peter III. It telleth vs that Saint Peter himselfe giueth to Christ Headship Principalitie and Chieftie and to none other for he calleth him the Prince of Pastors 1. Pet. 5. 4. the Pastor and Bishop of our soules 1. Pet. 2. 25. as he is also called the high Priest of our confession Heb. 3. 1. IV. The Apostles did not know or acknowledge any such Primacy or Headship in Peter For first they sent Peter and Iohn to Samaria Act. 8. 14. which they neither would nor could haue done had he been their Gouernour and Head indeed Secondly Iames in the Councell at Ierusalem tooke no notice of Peters supremacy for Iames did then call him Simon his name before he was an Apostle without any title of preeminencie Acts 15. 14. Hee also said I iudge which word Peter there vsed not vers 19. to whose sentence and iudgement Peter and all the Apostles and Ancients did subscribe vers 22. Thirdly none of the other Apostles then did acknowledge any Headship in Peter for the Decree of the Councell went out vnder the conioynt authoritie of all without speciall mentioning of Peter Act. 15. 23. and 16. 4. Fourthly Saint Paul knew of no such Chieftie in Peter for first when he doth mention any word tending to set out any greatnesse in the Apostles hee applyeth it not singularly as to
as in the place of Deuteronomie is before answered V. Proposition That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue Confuted by their owne Bible 1. IT teacheth that the Scriptures were written to all sorts the bookes of Moses to all Israel Deut. 31. 91 9 22 30 32. So the Prophets Psalmes and Historicall bookes and all these were commended to the Churches keeping Rom. 3. 2. Act. 7. 38. We see in the new Testament some bookes written to noble Personages Luk 1. Act 1. to Ladies 2. Ioh. ver 1. to Bishops and Deacons Phil. 1. 1. to Pastors ouer Congregations Reuel 1. 11. and 2. 3. to old men 1. Ioh. 2. 14. to yong men 1. Ioh. 2. 13 14. yea generally to all the Saints Rom 1. 7. 1. Cor. 1 2. As the generall Epistles of Iames Peter Iohn and Iude do witnesse 2. It teacheth that they were written for the benefit and guiding of all sorts for kings Deut. 17 18 19. Iosh 1. 8. for Elders and Magistrates of the people Deut. 31. 9. and for others to make vse of Pro. 1. 4. 3. It teacheth that the reading searching and attending to them was commended to all sorts without any exception Deut. 30. 10. Iosh 23. 6. Ioh. 5 39 2. Pet. 1. 19. Eph. 6. 17. Reuel 1. 3. 4. It teacheth that they were commanded to be read vnto all sorts Deut. 31. 11 12. Ier. 36. 6 10. Col. 4. 16. 1. Thess 5. 27. and so were read to them Exod. 24. 7. Iosh 6. 34 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21. 5. It sheweth vs that they were read of all sorts and neuer reproued for any euill in them as of Iosias 2. Chron. 34. 30. of the noble Eunuch Act. 8. 32. of the noble Bereans Act. 17. 11. of godly women as Lois and Eunice trayning vp Timothy from his child-hood therein 2. Tim. 1. 5. with 3. 15. It is cleare therefore by their owne Bible that all and euery one might reade Scriptures that could and would reade them and that without hinderance The Papists are farre from Moses spirit who wished from his heart that all the Lords people could prophesie Num. 11. 29. But they that do euill hate therefore the light and will not permit people to come vnto it lest thereby their deeds be reproued Ioh. 3. 20. Contraried by Antiquitie S. Augustine l. 3. c. 1. de doct Christ A man that feareth God doth diligently enquire after his will in the Scriptures And in Serm. 55. it is not sufficient that ye heare the Diuine Scriptures in the Church but also in your houses either reade them your selues or else desire some other to reade them and giue you diligent eare thereto The Nicene Synod saith Corn. Agrippa lib. de van Scient decreed that no Christian should be without the Bible in his house Chrysost exhorteth men to get the Bible the most wholesome remedie for the soule if not all yet some part to take the holy bookes into their hands before and after meate at home and not in the Church onely Yea he telleth his hearers that to think Gods Word needlesse cōmeth of the deuill the it was as an infecting Pestilence for the people to thinke that it appertained to men of the Church to reade them and not to others whereas he telleth them that it was much more necessarie for them then for the other See for these his speeches at large Hom. 10. on Gen. 29. Hom. 1. on Ioh. Hom. 13. on Mat. Hom. 2. on 2. Thess Hom. 3. S. Ierome on Col. 3. 16. We see heare saith he that lay people should not haue onely knowledge of the Scriptures sufficiently but aboundantly that so one might be able to teach another many of his writings were written to women as to Paula Epist 8. 9. 10. 12. 14. Eustochium Saluina Demetria Furia Celantia and others commending them for their reading and studie of Scriptures Epist ad Laetam yea he instructed one Laeta how she should bring vp her daughter in holy Scriptures to learne the Psalter thē Prouerbs then Ecclesiastes then Iob and so to go to the Gospels after these the Prophets Moses and Historicall bookes He herein was then no Papist S. Basil regul contract q. 95. It is necessarie and consonant to reason that euerie man learne that which is needfull out of the Scriptures whose Nurse one Macrina taught himselfe the Scriptures from a child Bas Epist 74. Theophylact on Eph. 6. Say not saith he that it belongeth Lib. 5 de curand Graec. affect onely to Religious men to reade the Scriptures for it is the dutie of euery Christian and most of all of such as deale in worldly affaires because they being as it were shaken with a tempest haue greater need of spirituall succour And Theodoret writeth of his times that Coblers Smiths Websters and all kind of Artificers all the women not onely such as could reade but See also Euseb lib. 1 cap. 6. de demonstrat Euangel Semsters Maidseruants and waiting-women Citizens Husbandmen Ditchers Neatheards Woodsetters vnderstood the points of faith and could discourse of them What can be more cleare then this that in former ages from the beginning euery one had libertie to reade the Scriptures for their helpe Socrat. lib. 4 cap 33. were they translated into vulgar tongues into all languages For the truth of this see Aug. de doct Chri. lib. 2. cap. 5. Theodoret in his forenamed Booke Beda Hist. lib. 1. cap. 1. Chrysost Hom. 1. in Iohan. Yea do we not know how Lay men for their diuine Knowledge were chosen to be Teachers in the Church Nectarius a Iudge made Bishop of Constantinople Ambrose a deputie Bishop of Millan with other moe Gainesaid by some of themselues The Rhemists though they hold the false Tenent yet in their Preface before their translation cannot denie the Scriptures to haue bene in the vulgar Languages of diuers Nations as in the Armenian the Sclauonian Gothick Italian French English tongue yea in the Languages of almost all the principall Prouinces of the Latine Church of later times The meere Politicke caution and limitation of the Trent Conuenticle was not deuised in former ages that the Scriptures should not be read indifferently of all men but of such as haue licence Licence to reade holy Scripture was not thought of in the Primitiue Church nor many hundred yeeres after The very translation of the Scriptures aforetimes shew that the godly Translators minded to put Gods Bible into all mens hands without any Popes licence Acosta li. 2. de Chron. Reu. ca. 2. pa. 65. is enforced to confesse that our gracious God hath maruerlously prouided in holy Writ that the most rude reading in humilitie may profit thereby and in chap. 5. speaking by experience I haue seene saith he some men vtterly vnlearned and scarce knowing Latine who haue gathered out of Scripture such profound
come to them and blesse them Chap. 20. 24. to be high aboue all Nations to praise name and honour to be a holy people Deut. 26. 19. to circumcise their heart and the heart of their seed to loue him with all their heart and soule Deut. 30. 6. to be with them not to leaue them nor forsake them Deut. 31. 8. yea he promised that no new god should be among Psal 81. 9. them nor they to adore a strange god Psal 80. 10. Mount Sion was not to be remoued but to abide for euer and peace to be on Israel Psal 105. 1. whom he would redeeme from all Psal 1â—â— 1. Psal 13â— 8. Psal 132. 13 14 iniquities Psal 129. 8. He chose Sion and that to be his rest for 〈◊〉 〈◊〉 Psal 13â— 13 14. their way was to be the way of Holinesse and so direct that fooles should not erre by it Esay 35. 8. and such as erred in the Spirit should know vnderstanding the mutterer should learne the Law Esa 29 24. and they should haue Pastors according to the Lords owne heart which should feed them with knowledge and doctrine Ier. 3. 15. To conclude Israel had a promise to be saued with eternall saluation they should not be confounded and ashamed for euer and euer Esay 45. 17. yea that we may know that the promises were not to the people then liuing onely the Lord saith I will powre out my Spirit vpon their seede and my blessing vpon thy stocke Esay 44. 3. and touching the Temple thus saith God to Salomon I haue sanctified this House to put my Name there for euer and mine eyes and my heart shall be there 1. King 9. 3. alwayes 3. Kin. 9. 3. Yet for all these so gracious promises she erred she hath fallen away and remaineth in her sinnes We haue heard out of their owne Bible First how the Churches defection hath beene foretold Secondly how she also hath beene found guiltie Thirdly the same proued by Historie of the Bible from the beginning in Adam and Eue till Christ though the Church of Israel had admirable meanes to vphold it to which I do adde this last From Christs comming till Iohns being in Pathmos In this space we may finde errours in the Church The Apostles themselues before Christs Ascension were in an error touching Christ his Kingdome dreaming of a temporall kingdome Act. 1. 6. Luk. 24. 21. of restoring the kingdome to Israel and redeeming them so as they did striue among themselues which of them should be greatest Luk 22. 24. and hereupon it was that the mother of Zebedees children desired of him for her sonnes that one might sit in his Kingdome on the right hand and the other on the left Mat. 20. 20 21. Their knowledge was very imperfect for it is said often that they vnderstood not many things Mat 15. 16. Luk. 9. 45. and 10. 34. Ioh. 12. 16. and 29. yea so slow of heart and dull of hearing they were that Christ telleth them that he had many things to say to them but that then they were not able to beare theÌ„ Ioh. 16. 12. their faith was verie weake as appeareth by his calling of them Ye of little faith Mat. 8. 26 and 16. 8. Slow of heart to beleeue what the Prophets had spoken Luk. 24. 25. Also by their forsaking him and flying from him when he was taken Mat. 26 56. After Christs Ascension and the comming downe of the holy Ghost they were ignorant for a time in this that they did not thinke it was lawfull to go to the Gentiles as we may see in Peter Act. 10 15. 20. and the other Iewes vers 45. compared with Cap. 11. 2 3 18 19. The Churches of Galatia erred so as S. Paul said that he feared lest hee had laboured in vaine Gal. 4. 11. I neede not here speake of errors and Heresies creeping in troubling the Church and deceiuing many as in Act. 15. 2. 1. Tim 1. 3 6 7 19. 20. 2. Tim 2. 18 19. 1. Cor. 15. 12. Ephesus fell from her first loue Reu. 2. 4 Pergamus had in her such as vpheld the doctrine of Balaam and of the Nicolaitans Reu. 2 14. Thyatira tolerated Iezabel to reach and seduce Christs seruants Reu. 2. 20. Sardis was an hypocriticall Church and in a dying condition and Laodicea luke-warme rich in conceit but miserable naked blinde and poore in condition Reu. 3. 2 16 17. S. Paul telleth Timothy that all that were in Asia were departed from him 2. Tim. 1. 15. Thus was the Churches state euen in the Apostles dayes By which we may see the Church subiect to erre and to hold the contrary that she cannot erre Antiquitie is against Contraried by Antiquitie Origen Hom. 6. in Ezek. The Citie of God as long as she erreth not or doth not sinne hath God to her Father but when she beginneth to erre her father is an Amorite and her mother an Hittite he then thought she might erre Ierome complaineth in Dialog aduers Lucifer That the whole world groaned and wondered to see it selfe Arian Did not he thinke then that the Church might erre Aug. lib. 2. cap 18. Retract speaking of the Church on earth saith that by reason of ignorance and infirmities of her members the whole Church hath cause to say euery day Forgiue vs our trespasses Basil epist 70. telleth vs that Satan had in his time begun to sow the seedes of Apostasie in those places where the Gospell of the Kingdome first arose vp striuing to spread it into the whole World He speakes of Apostasie which is more then erring What meant Hilarie cont Auxentium when he said The Church is lost and wee are fallen into the time of Antichrist whose ministers do transforme themselues into Angels of light without all feeling or conscience of Christ Vincent Lvren aduers profan Nou. ca. 4. hath said that not only some portion of the Church but the whole Church it selfe is blotted with some new contagion Gainesaid by some of their owne Pope Innocent saith in the Canon Law The Churches Iudgement Decret Greg. li. 3. de sent excom ca. 28. A nobis est saepe Super 5. de sent excom Anobis 2. oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Panormitan thus writeth A generall Councell representing the whole Church may erre in excommunicating him that should not bee excommunicate If in a matter of this nature where proofes may bee brought before sentence pronounced how much more in points of a higher nature without the Scripture for the guide A generall Councell is called the whole Church representadue If therfore this erre theÌ„ may the Church erre for how can the Churches voyce else be heard except in Can. 6. the Scriptures But by their owne confession generall Councels haue erred for the first Councell at Nice of 318. Bishops made the Bishop of Romes gouernment no more then that of Alexandria That at Ephesus of 200.
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
adding thereto three Epistles 11. He was the onely Apostle that was rapt in Spirit on the Lords day to receiue the Reuelation of Iesus Christ by an Angell foretelling the Churches estate to the worlds end 12. Lastly hee was of all the rest that liued the longest and alone after them all In these was hee farre beyond Peter He neuer denied his Master as Peter did Hee was neuer called Satan as Peter was Yet for all these excellencies in Iohn the Papists will not haue any Chiefty in him And surely if these eminencies wil not afford him the Headship among them it cannot be found in Peter who attained not to such excellencies Contraried by Antiquitie Cyprian de vnitat Eccles Verily the rest of the Apostles were the same that Peter was endued with equall fellowship both of honour and authoritie Ierome aduers Iouin lib. 1. All the Apostles receiued the Keyes of the Kingdome of Heauen and the strength of the Church was established equally vpon them all Origen on Math. 16. tract 1. saith of the Keyes that they were not giuen to Peter alone but to all alike and that which Christ said was spoken in common to them all Ambrose de incarnat cap. 4. saith that Peter receiued the Primacie of confession not of honour the primacie of Faith not of Degree Rabanus Maurus de institut Clericorum lib. 1. cap. 4. saith That the rest of the Apostles were fellowlike with Peter in Honour and Authoritie Gainesaid by some of their owne side Aquinas id opuse 20. calleth all the Apostles the Vicars of Christ Cusanus lib. 1. de concord Cathol cap. 13. Wee know that S. Peter hath not receiued more authoritie of Christ then the rest of the Apostles In the Masse they singing to Christ pray that he would keepe his flocke by the holy Apostles who are there called Vicars of his worke Gratian dist 21. in Nouo 24. 4. c. loquitur Nothing was said to Peter that was not said to the rest of the other Apostles who according to S. Ierome are all the Fundamentall stones of the Church Reuel 21. Leo first Bishop of Rome in Aniuers die assump suae ad Pontificatum Ser. 3. saith I giue thee the Keyes was a power transferred to all the Apostles Scriptures obiected answered Mat. 10. 20. Now the names of the twelue Apostles are these the first Simon who is called Peter c. Because he is first named therefore they will conclude a Headship ouer the rest Answ Here is no expresse word of Headship but in numbering the Twelue the first beginneth with Peter So he is onely first here in reckoning in order of numbring but not of commanding superioritie Saint Marke chap. 3. 16. Luke 6. 14. leaue out the word first in naming of the Apostles And Saint Paul in naming the Apostles with Peter giueth him not the first place Gal. 2. 9. He is first reckoned for that hee was first called by Christ Mat. 4. 18. Andrew knew Christ before him and Ioh. 1. 41 42. brought him to Christ but when Christ called them to follow him and to be his Disciples Peter is first in that place of Matthew For when Andrew brought him to Christ neither of them were as yet called by him to follow him for that was not till Iohn the Baptist was imprisoned Andrew was Iohns Disciple and his knowing of Christ was this by Iohns teaching Ioh. 1. 35 36 40. and he brought Peter to Christ vers 41 42. but Andrew abode with Christ but that day verse 39. neither did hee as yet leaue his Master Iohn but when Iohn was imprisoned both Andrew and Peter returned to their calling Mar. 1. 14 16. In which vocation Christ found them and then called them and the first of them was Simon Math. 4. 18. And hereupon being first named when he was called and the first called of all the Cyprian Ep 71. ad Quint. Greg. in Ezech. hom 18. are of this iudgement that Peter was first called Apostles by Mathews relation chap. 4. he is in the reckoning of the 12. first named by him in chap. 10. 21. and so by the other Euangelists For it is the Rhemists errour to say that Andrew was first called and a common mistake to yeeld them so much whereby they seeme to take more hold from this place and from the rest where Peter is first named then there is iust cause although the argument is of it selfe very weake as by the former Reasons is euident and as before hath beene proued For Reuben was first in the numbring but Iudah for all that was chiefe in gouernment Math. 16. 19. I will giue vnto thee the Keyes c. The Gagger will haue Peter chiefe for that he supposeth the Keyes were giuen to him onely Answ 1. The question which Christ propounded was to all the Apostles verse 13. 15. though Peter readiest euer to speake made the answer yet not onely for himselfe but for all the rest as appeareth in verse 20 where our Sauiour commandeth them all not Peter alone not to tell that he was Christ which sheweth that they all knowing it would haue professed as much if Peter had not preuented them Therefore his answer beeing for all Christs power giuen thereupon was generall to all Secondly the Keyes giuen are no such things as belong onely to Peter but are common to all See before an answer to this place Thirdly the words following in this Text Whatsoeuer thou shalt binde vpon earth c. containing the action or office of the Keyes belong to all Math. 18. 18. which power here was giuen not onely to Peter but also to the other Apostles by the Rhemists owne confession Fourthly Iesus Christ when hee breathed on them the Holy Ghost Ioh. 21. 22 23. which with one bredth he gaue to all saying As my Father sent me so I send you and gaue them all power of forgiuing and retaining of sinnes which is the power of the Keyes here spoken of Christ sent all his Apostles as his Father sent him Therefore Peter cannot haue more authoritie then the rest vnlesse they can proue that Peter was sent by Christ otherwise then Christ himselfe was sent by his Father Fiftly the words are a promise of giuing the Keyes and power to bind and loose to remit and retain sinnes afterwards and not the giuing of them now but this promise wee see was not performed to Peter alone but to all the Apostles Ioh. 20. 23. not then naming Peter and therefore this promise was made vnto all and so intended to be performed as the fulfilling sheweth Lastly the Fathers are of the same opinion with vs touching the meaning of this Text See before Origen Ambrose and the same on Psal 39. Austin in Iohan. tract 118. Theophylact on Mathew 16. Beda on this Text. 1. Cor. 3. 4 22. One saith I am of Paul I am of Apollos I am of Cephas I of Christ The Gagger here from the order would proue Peter chiefe next Christ
Vicar of Christ they could not be Vicars too and by these mens testimonie they being Vicars he was not Christs onely Vicar Now then I conclude that if Peter was not the Prince of the Apostles nor the Head of the Church nor Christs onely generall Vicar here on earth then the Pope cannot possibly bee any of these For he claimeth all from Peter as being his onely successor Therefore Peter neuer hauing these from Christ as is fully proued the Pope cannot haue them But if it could be proued that Peter had all these which yet is most false what were that to the Pope by what right could hee claime them when al the Papists in the world are not able by vndeniable arguments to proue 1. That Peter was euer after he was Christs See my Booke The fabulous foundation of the Popedome Disciple personally at Rome 2. That albeit hee had beene at Rome therefore already being an Apostle hee was the Bishop of Rome an inferiour Dignitie 3. That whatsoeuer was giuen to Peter the same was also giuen to the Pope successiuely to the worlds end 4. That the Pope is truely Peters successor both in Doctrine and life 5. That these last Popes for many hundred yeeres are one and the same with the Bishops of Rome in the first three hundred of yeeres for Doctrine and conuersation following Peter therein Till these be proued soundly though Peter had been that which they striue to make him yet is the Pope neuer the better but a proud and an arrogant vsurper of Titles and Authoritie not due to him XXI Proposition That the Publike seruice of the Church ought not to be in a vulgar and knowne Tongue Confuted by their owne Bible 1. Cor. 14. 9. So thou also by a tongue vnlesse thou vtter a manifest Speech how shall that be knowne which is said for thou shalt but speake in the Aire This is a plaine condemning of speaking in a tongue not manifest not vnderstood of the Hearers 2. Cor. 1. 13. We write no other things to you then that you haue read and know They then knew what they read whether priuate or publike Ephes 3. 4. According as thou reading maist vnderstand Reading the Scriptures is a part of the publique Liturgie or seruice 1. Thes 5. 27. I adiure you by the Lord that this Epistle bee read to all the holy Brethren If it had beene in an vnknowne Tongue it had beene in vaine to haue beene read vnto all the brethren and it had been to no purpose thus to adiure them Act. 1. 14. All these were perseuering in one minde in Prayer and with one accord Act. 4. 24. This was Publike Prayer But if they vnderstood not what was prayed how could they bee of one minde and accord S. Paul willeth vs to pray and sing with vnderstanding 1. Cor. 14. 15. and saith plainely that if men blesse that is pray in an vnknowne tongue the vulgar cannot say Amen And hee giueth this Reason because hee knoweth not what thou sayest neither is edified verse 16 17. In their Bible mention is made First of Prayer in the Congregation Act. 12. 12. 4. 24. 13. 3. 16. 13 16. 20. 36. and 21. 5. Secondly of reading the Scriptures Coloss 4. 16. The parts of the publike Seruice of the Church in the Apostles daies 1. Thess 5. 27. Thirdly of preaching Act. 9. 20. 20. 7. Fourthly of singing Math. 26. 30. 1. Cor. 14. Fiftly of administring the holy Sacraments of Baptisme Act. 10. and of the Lords Supper 1. Cor. 10. 11. Let our Aduersaries shew if they be able that these parts of the publike seruice were done in an vnknowne tongue Contraried by Antiquitie Origen cont Cels l. 8. Let euery man make his prayer to God in his natiue Mother tongue Austin Tract in Iohan. 21. Why are these things spoken in the See more in l. 4. â— 10. de doct Christ lib. â—4 c. 16. de Trunt 〈◊〉 〈◊〉 18. â— 4â— Church but to be knowne Why are they pronounced but to bee heard And why are they heard but to be vnderstood And on Gen. l. 12. cap. 8. Noman saith hee is edified by hearing that which he vnderstands not Ambr. in cap. 14. 1. Epist ad Cor. If we come together saith he to edifie the Church those things ought to be spoken which the hearers vnderstand Chrysostom hom 35. in 1. Cor. Hee that speakes in an vnknowne tongue is not onely vnprofitable and a Barbarian to others but euen to himselfe if he vnderstand not In Hom. 18. on 2. Cor. Hee telleth vs that the Priests and the people say the same common prayers and all doe say one thing S. Basil Epist 63. telleth how that in his time when they met together they vsed a knowne language In the purest Churches for the space of eight hundred yeeres Diuine Seruice was neuer performed in an vnknowne tongue And if it were at any time in a tongue not the Mother tongue yet was not that tongue a strange language but such as the hearers vnderstood See for this point Master Perkins Probleme If any desire any more of this let him reade Doctor Fulk on Rhem. Testament 1. Cor. 14. Doctor White his last Book of this point pag. 369. who eiteth Origen Iustin Martyr Tertul. Clemens Alexand. Cyprian Basil Chrysostome Ambrose and Augustine with their owne words against this absurd practice of Papists See also pag. 375. in the Margin 380. Gainesaid by themselues Aeneas Syluius who after was Pope in hist Bohem. cap. 13. faith that when sute was made that the Slauonians newly conuerted to the faith might haue their Church-seruice in their Mother Tongue and there being some stay about it at Rome a voice was heard from Heauen saying That euery spirit should praise the Lord and euery tongue should confesse vnto him So the controuersie is determined by an immediate voice from heauen The Lateran Councell vnder Innocent the third chap. 9. decreed by reason of mingled Nations of diuers tongues in one Citie that meet men should bee prouided to celebrate Diuine seruice and to administer the Sacraments according to the diuersitie of their Rites and languages Lyra on 1. Cor. 14. saith that if the people vnderstood the prayers of the Priest they were better brought vnto God and so answere Amen more deuoutly And Caietan on the same saith it were better for the Churches edification that prayers should bee said in the Mother tongue Many learned Papists as Lyra Thomas Aquinas this Caietan on this 1. Cor. 14. and Erasmus in Declarat ad Cens pag. 153. confesse that in the Primitiue Church and long after the Prayers and Seruice were done in the Mother Tongue See D. Whites last booke pag. 356. mentioning Armenians Abissines Indians Russians Egyptians proued by Papists themselues And Cassander Liturg. cap. 28. sheweth that diuers Nations to this day retaine the ancient custome still Thus we see their owne Bible the ancient Fathers their owne
we doe and all that we can doe both for the beginning for the increase and for the continuance By which we may see how that it is Gods preuenting grace that brings vs to him and his grace also that confirmeth increaseth and preserueth vs vnto the end This also their Bible teacheth and sheweth how mercifully God preuenteth vs in all things that no man might glory in himselfe but hee that glorieth should glory in the Lord Ier. 9. 23 24. First God before such men haue any being as haue free-will in spirituall things chooses and predestinates them in Christ to be holy and blamelesse Ephes 1. 4. and preordinates them to beleeue and to haue eternall life Act. 13. 48. So as the ground of their saluation is farre before their will Secondly hauing thus chosen them he findeth them when they neither seeke nor aske after him Rom. 10. 20. they are his worke Ephes 2. 10. made anew they haue a new birth Iam. 1. 18. being borne of God Ioh. 1. 13. and of the Spirit Ioh. 3. 5 8. by the immortall seed of the Word 1. Pet. 1. 23. Hee takes away vnwillingnesse and the stony heart and giues them a will Phil. 2. 23. euen a heart of flesh to doe his will Ezek. 11. 19 20. and puts also into them a new heart and a new Spirit Ezek. 36. 26. so is the new man created in iustice and in the holinesse of the truth Ephes 4. 24. Thus God in mercie preuents mans will Thirdly Man being thus begotten thus borne and made anew the Lord quickneth him Rom. 8. 11. Ephes 2. 5. and giueth him spirituall life Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth yet not he but Christ liueth in him as the Apostle speaketh Gal. 2. 20. still preuenting mans will Fourthly when God of a dead man hath made him aliue and raised him vp againe Col. 2. 12. then he openeth his vnderstanding to vnderstand the Scriptures Luk. 24. 45. openeth his eyes Psal 118. 18. Esai 35. 5. and 42. 7. his eares Esa 50. 5. Iob Psal 119. 18. Psal 51. 17. 33. 16. his lips Psal 50. 17. his heart to attend to the Word Act. 16. 14. In whose heart God now so shineth as when hee commanded light to shine out of darknesse 2. Cor. 4. 6. and setteth them free Ioh. 3. 37. still in mercy preuenting mans will Fifthly thus God maketh way for himselfe opening mans vnderstanding eyes eares lips and heart he draweth vs vnto him Ioh. 6. 44. and giueth his lawes into our hearts and subscribeth them in our minds Heb. 10. 16. Hee giueth vs diuine graces spirituall wisedome Ephes 1. 17. the knowledge of the mysteries of the Kingdome of heauen Matth. 13. 11. Faith Ephes 2. 8. Phil. 1. 29. Loue 1. Ioh. 4. 20. Feare Ier. 32. 40. Repentance 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vs of God reuealing vnto vs that which no eye can see no eare can heare no heart conceiue of 1. Cor. 2. 9 10 12. Doth not God then by his grace preuent our will Sixtly after his thus furnishing vs with heauenly indowments Ezek. 16. 9 13. hauing wrought in vs the will that we may be imployed in his seruice he worketh also in vs the deed Phil. 2. 13. hee teacheth vs to pray Rom. 8. 26. powring out the Spirit of grace and prayer Zach. 12. 10. Hee maketh vs to walke in his precepts and to keepe his iudgements Ezek. Deut. 8. 18. 2. Cor. 9. 9 11. 11. 20. and it is of him that men haue great substance a Chron. 32. 29. 1. Chro. 29. 16. and of him it is that they bestow of it liberally verse 14. yea if any doe suffer for his name this is also the gift of God Phil. 2. 29. Seuenthly that all our sufficiencie may be knowne to bee of God their Bible telleth vs in general that of him are all things Rom. 11. 36. that euery best gift and euery perfect gift is from aboue Iam. 1. 17. that he beginneth the worke Phil. 1. 6. that it is he also that increaseth 1. Cor. 3. 7. Ephes 2. 21. Col. 2. 19. perfecteth Phil. 1. 6. Psal 138. 8. strengtheneth and confirmeth Rom. 16. 25. 1. Cor. 1. 8. and keepeth vs 1. Pet. 1. 5. so that none shall plucke vs out of his hand Ioh. 10. 28. and putteth his feare into our hearts that we shall not depart from him Ier. 32. 40. concluding that all our sufficiencie is of God 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vs Esai 26. 12. Lastly to all these reasons I may adde these fiue following First Gods promising of his heauenly gifts and graces as shewing men to be without them till they receiue them from him such are those in Ezek. 11. 19. Ier. 32. 39 40. 31. 33 34. 24. 7. Secondly the prayers made vnto God to conuert men Ier. Psal 119. 36. 31. 18. to fit them in all goodnesse to doe his will Heb. 13. 21. to sanctifie and preserue them without blame 1. Thes 5. 23. doe shew that the power is from God and not in man Thirdly the godly acknowledging their preseruation from falling to be of God Psal 115. 8. and 36. 24. and that it is hee Psal 116. 8. Psal 37. 24. Psal 145. 14. that lifteth them vp being fallen Psal 144. 14. they attribute nothing to their owne power Fourthly the Apostles giuing God thankes for mens obedience Rom. 6. 17. for their faith hope loue Col. 1. 3 4 5. for their deliuerence frō the power of darknes for translating them into the kingdome of his Sonne Col. 1. 13. for the increase of faith and charitie 1. Thes 1. 3. for blessing them with spirituall blessings Ephes 1. 3. By all which God is made the Author and Giuer and we onely the Receiuers thereof when hee hath made vs willing thereto For a man can receiue nothing vnlesse it be giuen him from heauen Ioh. 3. 27. The last is that the Scripture telleth vs how the Lord preuenteth the pride of mans heart that hee might not ascribe power to himselfe Deut. 8. 7. Hee had mercy on thee lest thou shouldst say in thy heart Mine owne force and the strength of mine owne hand hath atchieued all these things for me Ephes 2. 8 9. Wee are saued by grace not of workes lest any man should boast himselfe We are not wee see to boast of our owne strength nor to ascribe any thing to our selues but remember Gods mercy that hee which doth glory may glory in the Lord 1. Cor. 1. 31. 2. Cor. 10. 17. For of him and by him and in him are all things to him be therefore glory for euer Amen Rom. 11. 36. Contraried by Antiquitie Austin in Enchir. ad Laurent cap. 30. No man can beleeue hope and loue vnlesse hee will but euen the selfe-same will to beleeue hope and loue commeth not but from God De gra
hauing thus fallen how can they alledge him to proue perfect obedience For perfection is not in one point or in all for a time but in the same for euer Thus we see that there is no perfection of obedience in any to keepe the Law Therefore is there no workes of supererrogation for they that boast of these must bee in all perfection obedient to the Law first and then doe more then God commandeth either expresly or deriuatiuely For reasons against this point see Moulins his Buckler of faith pag. 173. 70. Sect. and Doctor White his last Booke pag. 521. Sect. 2. to pag. 534. Scriptures obiected for workes of supererrogation answered Matth. 19. 21. If thou wilt be perfect goe and sell all that thou hast and giue to the poore c. Answ 1. Christ here teacheth not that a man may in this life attaine to perfection to doe all that God commands and more too For first he had taught the contrary Luk. 17. 10. Secondly in Mark 10. 21. Christ leaueth out the word perfection and telleth him plainly that he lacked one thing Thirdly Saint Paul for all his excellencies and his manifold sufferings for Christ 2. Cor. 6. 4 10. yet hee did not attaine to perfection Phil. 3. 12. But here Christ speaketh to the vainely conceited yong man who as Austin in Epist 89. saith answered more arrogantly then truely and as Basil saith gaue false testimonie of himselfe when he said he had kept all these to wit all the Ad Hilarium lib. 4. de linquendis facultatibus commandements from his youth vp saying What lack I yet as if he had lacked nothing when he was apparantly couetous Mar. 10. 22. To suppresse this excesse of pride and to discouer his folly Christ thus speakes to him and not to set out a new Doctrine and way to perfection not contained in the Law Secondly these words are not a bare counsell as some conceit because it is said if thou wilt For this kinde of speaking notes not the thing spoken of to bee euer in a mans libertie and pleasure to doe or not to doe for so then should we not be tyed to Gods commandements for thus hee speakes in vrging to the obedience of them in verse 17. of this Chapter and Deut. 28. 1 15. it is said If thou wilt or if thou wilt not So in Esa 1. 19. These words imply not the libertie of choise but rather the desire of the minde to attaine to some thing yet lacking as by comparing Matthew here with Mark chap. 10. 21. it may appeare Thirdly the words giue vnto the poore are plainely a commandement This is a duty commanded and the Law requireth the works of Charitie and Almes to be giuen to the poore This is no counsell left to mans free choise to doe or not to doe as these places shew 1. Tim. 6. 17 18 19. Heb. 13. 16. to striue to perfection is commanded also Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more 1. Thes 1. 10. and 4. 1 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay but we are tyed and bound to grow in grace in knowledge in faith and in good workes Thirdly Goe and sell all that thou hast This also is a commandement for it hath the forme of a commandement Goe and sell And though it be not an ordinary commandement to binde all yet was it a commandement to this young man for the present to try him and to discouer him as Gods commandement to Abraham to sacrifice his sonne Gen. 22. Seeing therefore that these words containe in them Commandements and not a bare counsell this place is nothing for arrogantly conceited works of supererrogation Fourthly if it were granted to bee a counsell yet being Gods counsell it is not best to our libertie to doe or not to doe for God who is great and wonderfull in counsell Esai 28. 29. Ierem. 32. 19. his counsell bindeth and to neglect and despise it is sinne and deserues punishment Psal 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels they can build no workes of supererrogation 1. Cor. 7. 25. Now concerning Virgins I haue no cōmandement of the Lord yet I giue my iudgement c. He that giueth her in marriage doth wel but he that giueth her not in marriage doth better ver 38. Answ 1. Here is not the word Counsell though they for aduantage so translate it For the word in Greeke which is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell is not here vsed but another which signifieth a sound and graue sentence and iudgement more then counsell and aduice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Corinthians had written about the matter verse 1. and the Apostle giueth his iudgement what is most conuenient and fitting for the present time verse 26. Secondly this his iudgement hee giueth by the aide and assistance of Gods Spirit verse 40. and therefore were the Corinthians highly to reuerence his iudgement yea and to submit vnto it as being giuen from an Apostle hauing Gods Spirit and one that had obtained mercy of the Lord to bee faithfull verse 25. and had the wisedome of God to iudge what was best to bee done Thirdly by saying he had no commandement from the Lord his meaning is hee had no expresse precept in particular but not that he had no commandement at all For he taught nothing which he had not from the Lord at least included in generall precepts from which by the direction of Gods Spirit hee deduced particulars considering and applying them to the circumstances of times places and persons This the Apostle doth here for Christ cōmanded his to be without worldly carefulnesse Mat. 6. 25 31 34. and to mind heauenly things chiefly ver 33. Now the Apostle at this time grounded his iudgement vpon these precepts and considering the present distresse and troubles of the Church applyed the same to the question of marrying or not marrying as is most cleare in verses 32 33 34 35. So then here is no counsell or bare aduice but his iudgement vpon the question grounded first on Christs commandements and then deliuered faithfully by the guidance of Gods Spirit This place therefore is nothing for workes of supererrogation or for counsels tending as they dreame to perfection Matth. 19. 12. There be Eunuches which haue made themselues Funuches for the Kingdome of Heauen Hee that is able to receiue i◠let him receiue it Answ There are here two things First a commendation of some Secondly a commandement vpon some Out of neither of these can they build their workes of supererrogation Not out of the first First they are to proue that these Eunuches were perfect fulfillers of the Morall Law Secondly that they did this which they did vpon counsell and not of dutie Both which they are to proue before they proue vpon this their commendations their
so demeane my 〈◊〉 as my life may not scandalize my profession and so be iudged as one worthy to be reiected Thus vnderstood it is not alledged to purpose Secondly but grant the word to be vnderstood of a reprobate yet is it nothing against the assurance of saluation for S. Paul speaking thus of himselfe was most certain that he was no Reprobate 2. Cor. 13. 6. but one sure of his saluation Rom. 8. 38 39. 2. Tim. 1. 12. 4. 8. Gal. 5. 20. as is also cleere out of the 26. verse going before this obiected place I therefore so runne not as vncertainly so fight I not as one that beateth the ayre Therefore speaking so assuredly of saluation in the former verse he cannot be vnderstood here as making doubt thereof for so should he be made to speake contraries But the Apostle sheweth that with his faith of the promises of assurance of saluation he did ioyne the meanes the more to further and the more to strengthen his said assurance For he knew and taught and so doe we that the vse of the meanes to saluation weakeneth not the assurance but rather confirmeth it and therefore doe wee that truely beleeue vse such meanes carefully and constantly Thirdly this place will not afford any good reason against the assurance of saluation S. Paul was sure of his saluation and hee vsed such lawfull meanes as might further him in the way and that he might not be a Castaway hee opposed his corruptions not liuing carnally secure nor vainely presumptuous nor did he neglect to doe what he ought to doe Will it hence therfore follow that he doubted of his saluation He professed as you see before the contrarie Faith in the vse of the meanes loseth not but gets assurance and groweth more consident Rom. 11. 20. Thou standest by faith bee not high-minded but feare c. Answ 1. If this place spoken to the Church of Rome will afford the conclusion that wee cannot be certaine of saluation but that they which now stand may fall away how commeth it to passe that Papists so bragge of the infallibilitie of their Churches not falling Secondly feare here is opposed to high-mindednesse and carnall securitie and not to the assurance of saluation Thirdly the Apostle taketh not hereby away the assurance of saluation but prescribeth the meanes of securing vs therein that we fall not away For the true feare of God and humilitie of Spirit will greatly awe vs and keepe vs from departing from God Ier. 32. 40. Fourthly the Apostle here speaketh to them as to a mixt company and as they were outwardly professors of the faith of Christ and not as the Elect of God and all true and sincere beleeuers of which the question is For these cannot finally fall away but the other may so be vncertaine of their saluation Phil. 2. 12. Worke out your saluation with feare and trembling Answ This place may be and is against the vaine securitie of saluation but not against true and sound assurance thereof For first the Apostle assureth them of saluation by saying your saluation making it theirs already Secondly he vttereth nothing that might cause doubting but onely exhorteth them to doe that which they ought to doe for the better assurance of their saluation that is to worke it out with feare and trembling thus warning them hereby to take heed of vaine presumption and carelesse securitie and not to cause them to liue in doubt of their saluation Thirdly we must know that there is a two-fold feare The one a seruile distrusting discouraging distracting legall feare begotten by the spirit of bondage and is opposite to sauing faith and spirituall comfort from which feare euery where the godly are dehorted Esa 35. 4. 41. 10. 43. 1. 54. 4 14. Luk. 12. 32. This feare Christ redeemeth vs from Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vs from Rom. 8. 15. 2. Tim. 1. 7. and perfect loue casts it out 1. Ioh. 4. 18. The other is a filiall feare carefull and louing a feare of awefull reuerence begotten by the Spirit of adoption euer attending as a handmaid on sauing faith To this the faithfull are exhorted Luk. 12. 5. 1. Pet. 2. 17. Reuel 14. 7. And this feare may be with reioycing as in Psal 2. 11. Serue the Lord with feare and reioyce vnto him with trembling To which words in that Psalm the Apostle here alludeth And he that alwayes thus feareth is pronounced blessed Prou. 28. 14. And of this feare speaketh the Apostle in this place to the Philippians which feare doth not hinder but furthereth mans assurance of saluation keeping him from departing from God as before is noted out of Ier. 32. 40. and from presuming vpon their owne strength and to rest vpon God and in him to be strong Ephes 6. 10. as in the next verse Phil. 2. 13. is euident See for this Austins exposition lib. de gra lib. arb cap. 9. Prosper apud Ambros Epist 84. Prou. 28. 14. Blessed is he that feareth alway Answ This filiall feare that maketh a man blessed and keepeth him with God from falling away affordeth no reason for a true beleeuer to doubt of his saluation Eccles 9. 1. No man knoweth either loue or hatred by all that is before them Answ It is true that by beholding outward things how all things come alike to all we cannot know loue or hatred for of these outward things Salomon speaketh Neuerthelesse though we cannot know by sight yet may we discerne by faith and inward graces by Gods Spirit and fruit thereof that God loueth vs. 2. Pet. 1. 10. Giue diligence to make your calling and election sure c. Answ This Scripture is against our Aduersaries and for vs for it teacheth that a man may come to assurance of saluation by this diligence Prou. 20. 9. Who can say I haue made my heart cleane I am pure from my sinne Ans 1. It is true that either he can make himself pure clean by his own power neither that he is pure by any inherent righteousnesse neither that hee is made perfectly pure in this life by Gods Spirit whereby he is in a measure not wholy sanctified Secondly yet a true Beleeuer can say that faith purgeth the heart Act. 15. 9. that by the bloud of Christ he is cleansed from all his sinnes 1. Ioh. 1. 7. that he is sanctified Heb. 10. 10. and also by the Spirit 1. Pet. 1. 2. Thirdly thus being sanctified he is sure that he hath the Spirit of Christ Ioh. 14. 17. and that he is iustified Rom. 8. 1 9. and then is he certain that he shall be glorified Rom. 8. 30 33. Fourthly and although this sanctification be not perfect in this life yet this hindereth not our saith to assure vs of saluation because faith taketh hold of the truth of Gods promises made to euery true beleeuer in Christ who is our Wisdome our Iustification our Sanctification and Redemption 1. Cor.