of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
come thither Thirdly I answer the starre left them for this end that this their questioning with the Jewes Answ 3 might bee a meanes the more generally to publish and divulge the nativity of Christ Fourthly This was done principally that the Answ 4 wise-men might be instructed coÌ„cerning Christ by the word of God and not by miracles Sixtly it may bee demanded how doe the Quest 6 wise men by the starre conjecture that Christ is borne Answ 1 First some thinke they knew by the starre of the birth of Christ by Balaams tradition Numb 24.17 they being of the linage of Balaam according to some as we said before Answ 2 Secondly some say they knew it by the Sybilles prophecies some whereof Suetonius mentioneth Answ 3 Thirdly others say they were taught it by the devill 1. Because they were heathens and infidels but Balaam although a worldling was taught and directed by God in his prophecies 2. Because Sathan sometimes speakes true as Acts 16.17 but this is alwaies for some wicked end the devill being that wicked one but this manifestation was for the good of many a good message unto all nations and therefore was not revealed by Sathan 3 The devill certainely knew where Christ was borne and therefore if hee had revealed unto them his birth hee would also have revealed the place of his nativity Answ 4 Fourthly others say they knew it by the motion of the starre towards Ierusalem and that house where Christ was but this seemes a meere conceit and phancy Fiftly they were very learned men and therefore Answ 5 it is credible that they had calculated or collected the time of Christs nativity and that either 1. by a supputation of Daniels weekes or 2. by the Scepter which was taken away from Iuda Sixtly some say that they knew of the nativity Answ 6 of Christ by divination or astrologie Calvin indeede confesseth that they were very skilfull in that art but yet I cannot thinke that they did this way come to the understanding of it and that for these causes 1. Because this starre was some stupendious thing against nature f Dionys Areopag being neither planet nor comet nor constellation nor starre as is aforesaid and confirmed largely by others g Vide Senens 6.10 and Tert. 620. D. 2. Because this starre did tell of a particular King of the Iewes which doth exceede all art Seventhly Although they did not wholy Answ 7 know this by art yet the beginning of it was from art as Calvin saith for the understanding whereof take notice that there are two sorts of observations to wit either Ordinary and those by aspects and constellations either by Astrologie or Astronomy Extraordinay and they are either Metaphysicall and supernaturall as are the vulgar and ordinary Comets or Antiphysicall and contrary to nature and such Was the Eclipse Matthew 27.45 of which in his proper place Was this Starre in this place And therefore Astrologye could say first negatively that this starre was against nature And secondly in generall that it did portend some great thing And thus farre their astrologie led them and here left them Answ 8 Lastly I answer they knew it by the divine inspiration of the Spirit of God as God revealed things to Balaam Nebuchadnezzer Balthazar h Bezas Scult Idea conc f. 87. And this is most probable and likelye to be truest Sect. 3 § 3. That we may worship him It may be here asked Quest How doe these wise men who were Gentiles desire to worship Christ or with what adoration Answ 1 First after the Persian manner as a King whom they perceive in time will be most famous of all others Answ 2 Secondly by way of prevention because they knew that in time hee should rule and have dominion over the East parts and therefore they come to worship him that he may then be propitious and favourable unto them These two answers are given by some of our interpreters and I leave them to the considerations of the reader Answ 3 Thirdly they come to worship Christ as one more then a man as may bee shewed by these reasons 1. If they had conceived Christ to have beene no more then a man it had beene a great folly in them to have exposed themselves to danger by provoking of Herod for the onely sight of him 2 It had beene a thing not beseeming the gravity and wisedome of such men as they were to have undertaken so long a journey though there had beene no danger in it to have seene a child that was no more then a man 3. It had beene derogatory to the estimation and credit of the Persian Kings for them that were Persians to have come so farre to worship the King of the Iewes And therefore we may conclude that this proceeds from faith and from some knowledge they had revealed unto them of Christ the Messias and Saviour but of this something more in the 11. verse §. 1. VERS 3. Vers 3 When Herod the King heard these words hee was troubled and all Ierusalem with him Why was Herod troubled Sect. 1 For two things First Quest Answ least he should loose his Kingdome but this feare was needlesse Christs Kingdome being spirituall not of this world Secondly for his owne wicked and accusing conscience which cryed out against him for the infinite insolences and villanies which hee had committed for I. he had gotten the kingdome treacherously and perfidiously hee bought it with money of Antonius after hee had slaine Hircanus Nicanor and the High-priest a Ioseph Antiq. f. 421. II least he should have beene expelled and deposed or throwne from his throne hee had committed many murthers 1. f. 426. he slew innocent Aristobulus his wives brother f 425. f. 413. 480 2 Alexandra his wives Mother 3 Mariamne his owne wife whom he loved so extremely that hee grew extreame jealous of her 4. Ioseph his owne Fathers brother 5. f 415. 465 f. 426. Alexander and Aristobulus and Antipater his owne sonnes 6. f. 479. The innocent Friends of his sonne Alexander 7. The Idumeans who were his owne friends viz. Castabarus Lysimachus Antipater and Dositheâ—s 8. The whole Sanhedrim of the Pharisees 9. The chiefe of the Iewish nobility these hee slew intentionaliter for he caused them to be kept together in a place called Hyppodramus secretly giving in charge to his sisters Salome and Alexa that so soone as hee was dead they should cause them all to be slaine because hee thought that the Iewes hating him for his tyranny would rejoyce at his death but by this meanes they should bee inforced to sorrow all over the kingdome b Ioseph 479. and Macrobius III. Having as he thought made all sure these that hee feared being now removed out of the way suddenly all his hopes are dashed by this message now fearing the sedition of the people now fearing lest all his cruelty and tyranny would be revenged upon him yea now through the
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
evill one Thus Beza Musculus Gualter The reason of this reading is First because the article is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a malo illo Secondly because it is thus taken elsewhere when one heareth the Word of God and understandeth it not then commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one c. Mat. 13.19 Our Saviour here teacheth us Obser that as every one in generall who workes wickednesse is of the Divell as Iohn 8 44. and 1 Iohn 3.8 so particularly every customary swearing is from that evill one How is usuall swearing from the Divell Quest 1 These ordinary oaths come from Satan two manner of wayes Answ To wit First immediately because he tempts thereunto Secondly mediately because hath a haÌ„d in the occasions of swearing whether in our Selves which are these First lightnesse and vanity of speech or a pronesse unto swearing Secondly a custome of lying whence it comes to passe that wee are not beleeved except we sweare Thirdly an habit or evill custome of swearing Fourthly unbridled anger which makes us oft breake forth into swearing Fifthly covetousnesse whence thou wilt rather sweare then want what thou wouldest or shouldest have These things are wrought in us by Satan and are occasions unto us of swearing Brethren which are two viz. First incredulity wee sweare because our brother will not beleeve us by yea and nay Secondly perswasion thus Iob was perswaded by his wife to curse God and aye and many are perswaded by their friends to take many an unnecessary oath Quest 2 What are the remedies against this usuall swearing Answ 1 First set a watch over thy mouth keepe thy tongue as with a bridle that is speake not rashâ—y Answ 2 Secondly give no place to this wicked custom of swearing at all for it thou dost thou wilt sweare when thou knowest not and breake out into oathes and never marke it Answ 3 Thirdly be true in all thy words and deedes and then none will suspect thee of fa sehood but beleeve thy yea and nay as well as an oath Answ 4 Give no place to wrath and anger lest it occasion oathes Answ 5 Fifthly bee not covetous lest avarice spurre thee on to swearing rather loose a part of thy substance then destroy by swearing thy best part thy soule Answ 6 Sixthly bee not suspicious but beleeve all things untill thou know the contrary lest through thy incredulity thy brother sinne by swearing Seventhly remember that by swearing I. Answ 7 Thou servest and pleasest Satan II. Thou pleasest and servest him that seekes and desires nothing so much as thy destruction 1 Pet. 5.8 Yea III. A custome of swearing will bring thee to horrible blasphemy VERS 38. Yee have heard that it hath beene said Vers 38 an eye for an eye and a tooth for a tooth This was a Law given unto the Jewes by God Quest 1 how then did they abuse or pervert it that our Saviour here opposeth their opinion or practise of it First in generall they hence thought revenge Answ 1 was lawfull and that by this Law liberty was allowed par pari reponert to recompense evill with evill Answ 2 Secondly in particular they apply that unto themselves which is onely peculiar and proper unto the Magistrate Quest 2 Are not these the very words of the law an eye for an eye c Answ They are but they are not a true rule to private persons because they were not given unto them Quest 3 How doe men so abuse Scripture that from the truth thereof lies are often concluded Answ This is done many waies namely first Omittendo by omitting something as they did verse 33. Thou shalt not for sweare thy selfe but omitt the words of the law Thou shalt not sweare Secondly Addendo by adding something unto the word thus they doe verse 43. Thou shalt love thy friend and hate thy enemie the last clause thereof was added this is a cursed thing to adde to Gods word Thirdly Sensus nostros ingerendo by wresting the words to our owne purpose Thus the Papists say the Apostles had five loaves and two fishes Therefore there are seven Sacraments w Mat. 14 17. Christ said to Peter feede my sheepe Therefore the Pope had absolute power to governe the Church binding and loosing excommunicating and deposing whom he pleases These are grosse consequences Fourthly Verba premendo by straining the word beyond his meaning Thus the Papists enforme those words This is my body So others to wit the Libertines presse those words all things are lawfull stretching them as broad as their consciences are large Fifthly Malè applicando by a wrong application this is the Jewes fault in this place they apply this law unto themselves which was given onely to the Rulers and Judges Quest 4 How must wee so reade the Scriptures that we may understand them and not pervert and abuse them Answ In the reading of the sacred bookes observe heedefully these rules Rule 1 First distinguish betwixt that which is lawfull and that which is necessary It was not lawfull for David according to the Leviticall law to eate of the shew-bread but it was necessary in regard of his and his young mens present hunger Rule 2 Secondly distinguish betwixt that which is Inconvenient and that which is evill Here the Separatists are very faultie because those things which are inconvenient onely they take as unlawfull in themselves Rule 3 Thirdly distinguish betwixt those that are Temporall and those that are Perpetuall Women have beene Prophetesses but now a woman is forbidden to speake in the Church Rule 4 Fourthly distinguish betwixt things particular examples and generall rules Senacherib was slaine by his two sonnes but it is not therefore lawfull for children to be Parricides Fiftly apply the word aright but of this we spake before Chap. 4. vers 6. VERS 39. But I say unto you resist not evill Vers 39 but whosoever shall smite thee on the left cheeke turne unto him the other also § 1. But I say unto you resist not evill Sect. 1 Wherein doth Christ here oppose himselfe Quest 1 unto the Jewes First they thinke the law expressed in the Answ 1 former verse was given unto private persons yea unto all thus Beza sup Secondly at least they thought that it was Answ 2 lawfull for them out of a malicious minde to desire revenge of the Magistrate according to this law namely an eye for an eye c. Now our Saviour opposeth himself to both these shewing that neither of theÌ„ are lawfull I say resist not evill What is meant by this word Evill or what Quest 2 Evill is it that must not be resisted First Beza understands it Masculinè of that Answ 1 evill person who offers the injury or wrong but I subscribe not to this because the Article is annexed with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly others take it Neutraliter of evill Answ 2 Here wee must distinguish of a double evill namely I. Poenae the evil of
conclude falsely They argue thus Only God forgives sins this man forgives sins therfore he is a Blasphemer whereas they should have argued thus Only God forgive sins this man forgives sins therefore he is God II. Intus in their intention because this cogitation sprung from an evill root and original viz. First from Sathan Gualt s that thus hee might fasten some disgrace upon Christ And Secondly from envie the Scribes consenting herein unto Sathan And Thirdly from covetousnesse because hee remitted sins without the sacrifices of the Law Gualt s Quest 4 Wherein did the envie of the Scribes appeare in thus thinking Answ 1 First thus the sick man neither said not thought any thing against our Saviours words And it did not belong unto or concern them And therfore their envie shewes it selfe in medling with that which concernes them not Secondly they ought first to have asked Christ the reason of his so speaking before they had Answ 2 condemned him for so speaking And therefore it was enviously done to thinke evill of Christ before they knew whether there were any just cause for it or not VERS 5 6. For whether is it easier to say Vers 5.6 thy sins be forgiven thee or to say arise and walke But that yee may know that the Son of man hath power on earth to forgive sins then saith hee to the sick of the Palsie arise take up thy bed and goe to thine house § 1. That yee may know Sect. 1 Wee see here how maliciously the Scribes go about to detract and deprave Christ and on the contrary how mildly and gently he answers them This was done that yee might know from whence we may learne That the scope of Ministers should be Observ that their people might be taught 2 Tim. 2.25 and Psalme 45.10 and Colos 1.9 Why must Ministers bee so carefull to teach Quest 1 their flocks First because preaching the ordinary meanes Answ 1 to beget and increase knowledge is the great mercy of God to call men unto salvation 1 Timothy 2.4 And therefore woe be unto those to whom are committed these rich treasures of wisedome grace and knowledge if they bee carelesse in the distributing of them to their peoples edification Secondly because the preaching of the word Answ 2 is the justice of God that those who heare the word and know the will of God may bee condemned of their own consciences if they will not obey And therefore Teachers should bee carefull to teach lest the people perish for lack of knowledge and their blood be required at their hands Our Saviour here mildly teaching and not satyrically Quest 2 taunting the Scribes may move this question who are to be reproached and menaced in the preaching of the word First tart threatnings doe not belong unto Answ 1 the simple and ignorant But Secondly unto the perverse and obstinate Answ 2 who either I. Will not know their dutie or are ignorant because they will not learn being proud and unbridled in sin as Ier. 43.2 and 44.16 Or II. Who will not understand as the obstinate Recusants Psal 82.5 and 2. Pet. 3.5 Or III. Who neglect to remember those things which they heare and understand as 2 Pet. 1.9 § 2. He said unto the sicke of the Palsie Sect. 2 We see here that our blessed Saviour hath one salve for all sores one remedy for all things and that is Dixit his word thus we reade bee said unto the Pharisees and hee said unto the Feaver and he said unto the wind and he said unto Sathan Matth. 4.3 c. this word Dixit he said is sufficient for all things Matth. 8.8 Iob. 18.6 Whence we learn Observ That Christ can do all things by his voice and word Quest 1 How doth this appear It appears by these particulars viz. Answ First by these Scriptures Exod. 20.19 and 1 King 17 4 9. Psalm 33.6 9. Esa 40.8 Mat. 24 35. Heb. 1.3 Secondly because all the power of Christ as of God is within in himself And therfore it is sufficient for him to expresse his will by his word Now there is a two-fold word to wit I. Externall uttered with the voice And II. Internall conceived in the mind Now neither of these can be falsified but either First by the mutability and change of the minde of him that speaks or thinks but with Christ there is no mutability nor shadow of change Iames 1.17 Or Secondly by reason of the debility and weaknesse of him that speaks or thinks he not being able to do what he hath promised or intended but unto Christ all power is given both in heaâ—en and earth Matth. 28.20 c Luke 1.37 Psal 148 8. And therefore he is able to do whatsoever he saith Thirdly because the word of Christ is accompanied with the holy Ghost Ioh. 6.63 and therefore it is sufficient unto all things and effectuall in every thing it speaks Esa 55.11 Quest 2 When or wherein doth Christ speak unto us Answ 1 First he speaks unto us in his word converting us therby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. Answ 2 Secondly he speaks unto us in Meditation and holy thoughts infusing his Spirit into us Answ 3 Thirdly he speaks vâ— to us in Prayer answering our requests thus he spake unto Paul 2 Corinth 12.9 Answ 4 Fourthly he speaks unto us in Faith assuring us of our justification Heb. 12.24 and adoption Rom. 8.15.16 Answ 5 Fifthly he speaks unto us in our striving struggling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Vers 8. VERS 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Observ Vnto Men This must necessarily be understood of the Ministery of Absolution or remitting of sins whence we might observe That God hath given to the Church power to forgive sin Reade Mat. 16.19 and 18.18 Iob. 20.23 And besides remember briefly this That God and Christ have given the Gospel for our comfort now to be assured of the pardon and forgivenesse of our sins is a main and principall comfort yea we can have no true joy in our hearts untill we be assured hereof and therefore without doubt Christ would not leave his Church under the Gospel without this power to afford such comfort unto his people How is this remission Quest or absolution wrought by the Church Three manner of waies namely First by the preaching of the word Answ Mat. 16.19 and 2 Cor. 5.19 c. and that either I. Generally when remission is preached by Christ to every truly penitent sinner Or II. Particularly when remission is applied to any particular person upon the conditions of faith repentance and obedience And certainly whomsoever the word looseth they are truly loosed for all the promises of the word are true Secondly by Absolution for the Church I. Excommunicates obstinate and perverse sinners 1 Cor. 5.5 and 1
but of righteousnesse and true holinesse Answ 5 Fiftly we must not seek him in the way of new or strange opinions but in the way of truth submitting and subjecting both our selves and our opinions to the word of truth Esa 8.20 Answ 6 Sixtly we must not seek him idlely and sluggishly in our beds Cant. 3.1 but diligently and industriously Prov. 8.33 II. Other Copies reade and that more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosed untied or scattered abroad because things being untied must needs be dissipared the meaning therefore is the people were without a Shepherd therefore they went astray and were scattered to and fro hither and thither Observ 2 To teach us That except people be tied by Pastorall bonds and ligaments they must needs erre or except people be restrained by preaching and attended carefully by Preachers they will erre and go astray Reade Ier. 2.5 8. and 10.20 c. and 50.6 Zach. 10.2 and 11.10 15 c. Quest 4 Why do people stray when Pastours are a wanting Answ 1 First because it is the office of a Shepherd to go in and out before his flock Numb 27.17 And therefore where there is none to take that eare or to discharge that calling there the people must needs erre For I take it for granted that man by the light of nature or by the power of any naturall goodnesse that is in him cannot finde out or walk in the way of truth Answ 2 Secondly because those who break Pastorall bonds will be held by none that is those who will not be restrained from sin by the honour of God Religion his word and Ministers those will be subject to no tye at all but like mad or possessed men will break all bonds Reade Acts 20.28 and Heb. 13.17 III. Others reade Disjecti And expound it thus viz. First Errantes they wandred to and fro scattered here and there out of order and rank Secondly Fluctuantes they wavered not knowing what to hold nor what to do Ephes 4.14 but were like the Waves of the sea tossed to and fro Thirdly Iacentes stertentes dormitantes securi they were secure and fast asleep to teach us That those who are loosed from the Ministery of Preachers become secure or none are so secure Observ 3 or presumptuous as those who are destitute and deprived of preaching This appears thus First the Ministers are Watchmen set over people to keep them from sleeping in sin Ezech. 3. and 33. Secondly there is in people a naturall pronenesse unto peace and quiet and carnall security And therfore when those are gone which should keep them awake they must needs sleep Vers 38. Pray ye therefore the Lord of the harvest Vers 38 that he will send forth labourers into his harvest § 1. Pray ye Sect. 1 We see here that although it be a good and necessary work to send forth labourers into the harvest yea a work pleasing unto God and profitable unto men yet we must not expect it without prayer To teach us That prayer is the onely way to obtain blessings and good things at Gods hands Mat. 7 7. Observ Luke 18.1 Act. 6.4 and Ephes 6.18 and 1 Thess 5.17 and 1 Pet. 4.7 and 5.9 How doth it appear that we cannot truly hope Quest 1 to enjoy any blessings without prayer It appears thus viz. First Answ because prayer is the ordinance of God and therefore Elias without it could not obtain rain 1 King 18. Secondly because prayer is the approbation of our faith if with a strong confidence and assurance we make our requests known unto God it argues faith in us Thirdly because by praying unto God for good things we shew that I. He is the Authour and fountain of every good gift and every perfect being Iam. 1.17 And II. That we depend upon him onely for those good things which we lack And therefore as without prayer we cannot be assured of any good thing so by prayer we obtain whatsoever is good for us What need is there of prayer feeling God Quest 2 hath decreed what he will give us As he hath decreed the end so he hath decreed the means he who sows not cannot reap Answ and he who eats not cannot live And therefore he that desires any blessing must submit himself to the use of those means which God hath appointed for the obtaining of it God knows vvhat we want and therfore what Quest 3 need we pray We pray Non ut doceaâ— sed ut desiderium augeâ—â—â— August de orandâ— Deum not that we might instruct God Answ but that we might by prayer set a more sharp and keen edge upon our own desires after those good things which we want Object But we are commanded to cast our care upon God And therefore prayer is needlesse Answ It follows not for vve must first pray and beg and be instant vvith God for vvhat vve vvant and then cast our care upon him concluding Father not as I will but as thâ—u wilt Quest 4 Why must vve pray Answ 1 First because it is the most certain remedy God having promised to hear vvhen vve call Ioh. 16.23 c. Answ 2 Secondly because it is Pharmacum generale the most generall means for I. Prayer pierceth and penetrateth the heavens And II. Is a means to obtain victory in the day of battell Exod. 17. And III. Thereby rain may be procured in the time of drought 1 King 19. And IV. It is a means to make the barren Womb bear 1 Sam. 1.10 And V. By prayer vve may obtain pardon of our sins Luke 18 11. Yea VI. It changeth a revealed threatning Ion. 3.10 For Ionah had proclaimed Yet forty daies and Niâ—iâ—eh shall be destroyed But the King proclaiming a Fast and commanding prayer changeth the Commination and sentence into mercie And VII It worketh miracles for by prayer Ioshua obtained that the Sun should stand still and Elias that the dead should be raised unto life And VIII It takes away evils and delivereth out of prison Acts 12.5.12 And IX It expels and drives away Sathan Luke 10. And X. It tyes Gods hands that he cannot punish Exod. 32.10 Let me alone saith the Lord that I may destroy this people Ligatum habent sancti Dominum ut 〈◊〉 puniaâ— nisi caâ—â— permiserini ipsi Bern. s The Saints have the Lords hands by prayer so fast manacled that he cannot punish the wicked except they will give him leave And therefore these things considered there is great reason that we should pray for whatsoever good blessing we stand in need of whether temporall or spirituall Answ 3 Thirdly it is necessary that we should pray because it increaseth our spirits and enflameth our zeal Answ 4 Fourthly because thereby we worship and please God Acts 6.4 Quest 5 How must we pray Answ Generall Rules The Rules for prayer are either Generall or Particular First the generall Rules to be observed in Rule 1 prayer are these namely First we must pray with the Understanding that
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
scandalous and offensive for any to plead privilege in denying Tribute to Princes and thus answers D. Willet Symps pag. 166. But Dr Amesius Bell. enerv tom 2. p 147. affirms and that with reason that Christ himself as he was subject to the Law was bound to pay this Tribute and Custome-mony and therfore as Cajetan wel observes if he had not done it he had given an active not a passive offence Ne scandalizemus dicit non ne scandalizentur v. 27. He doth not say We will pay lest they should be offended but lest we should offend as though in regard of his subjection to the Law whereunto he was made subject for us he had offended if he had not paid although true it is that as he was considered as the Son of God he was not bound unto any such payments being superiour unto all Kings and the greatest earthly Monarchs but onely his substitutes or deputies Now howsoever we consider Christ whether simply as God and so subordinate unto none or as man and so made subject to the Law yet this act or these words of his will exempt none from paying of Tribute to Princes for that which Christ did as God is no president for mortall men to imitate neither are the Papists so impudent as to avouch it and as man we see he paid Tribute and was so to do and therefore untill the Popish Clergy be Gods and not men they cannot be exempted from these Customes and Tributes by our Saviours words Fourthly learned Cameron answers here that the Answ 4 producing of this place for the confirming of this Popish Tenet is nihil ad rhombum nothing at all to the purpose because the Tribute which is here required of Christ and payed by him was not that which belonged unto the Magistrate but which by the prescript of the Ceremoniall Law was to be paid for the use of the Sanctuary And therefore this is no ground for non-payment of Tribute to Princes His grounds and Arguments are solide and convincing but I set them not down because they are something large See Cameron Myrothee Evang. in Mat. 17 24 pag. 54 55 56. Fifthly Sed dato non concesso but suppose we Answ 5 should grant this which we must not that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate and that Christ exempted both himself and his Disciples from it so long as he was with them in the earth yet it follows not hence that this immunity and privilege belongs unto the Apostles successours For I. Although Christ were free from the payment of these Taxations and Toll and Tributes to the Magistrate yet it follows not hence that this privilege belongs unto the Ministers of the Church by right II. Although the Apostles of Christ were free from the payment of Tribute to Princes so long as their Master lived with them yet it doth not follow hence that this privilege belongs to the Apostles successors If the Reader would see both these demonstrated and the Argument prosecuted let him reade the forenamed Author Cameron pag. 57 58. Answ 6 Sixthly for fear we should want weapons Bellarmine hath put a sword into our hands for the conquest of himself and by the same reason that he confutes Marsilius is himself confuted By Marsilius Argument all the faithfull saith Bellarmine are exempted from paying of Tribute to the Magistrate And why Because they are all Gods sons By Bellarmines Argument say I all the faithfull are exempted from paying of Tribute to Christian Princes or others And why Because they are all Gods servants and of his family as well as the Clergy are We of the Ministery are called Clerks or Clergy-men that is Gods portion or inheritance now are not faithfull people so also God we know is no respecter of persons Acts 10.34 and therefore he respects a faithfull sheep as much a faithfull shepherd Caeteris paribus But Bellarmine saith that Ministers properly belong unto the family of Christ Are faithfull people then retainers or hangers on are they not as properly of Gods family as Ministers are yea doth not the Apostle totidem verbis call them and say of them that they are of the houshold of Faith Gal. 6.10 and of the houshold of God Ephes 2.19 and fellow Citizens with the Saints Sect. 5 § 5. Liberi children are free Quest What freedom doth our Saviour here speak of Answ There is a double liberty namely First spirituall and thus all Christians are made free because by Christ they are freed from the yoke of sin and bondage of satan according to that of our Saviour If the Son have made you free then are you free indeed Secondly corporall and thus the faithfull are not freed from tribute but bound to pay it according to that of our Saviour Give to Caesar those things which are Caesars and of the Apostle Give tribute to whom tribute is due and custome to whom custome longs And this is the answer of that ingenious Papist Carthusian upon this place who saith indefinitly Fideles tenentur ad tributa the faithfull are obliged to pay tribute unto Magistrates neither excluding Clergy nor Laity Carthus s pag. 147. a. initio § 6. Thou shalt finde a peece of mony Sect. 6 The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stater which we English a piece of mony at large but it contained precisely two Didrachma For the tribute mony to be paid for each person was Didrachmum as is evident from verse 24. And they that received Didrachma came unto Peter c. And this Stater was paid for two namely for Christ and Peter verse 27. and the value of it was about 2 s. 6 d. half a crown For we must observe that every person was taxed at two Drachma's or Roman pence which two pence made the Didrachma that is the double Groat or half Sicle which every one was set at and two of those double Groats made but one Stater which is usually translated a piece of twenty pence but it was a full Sicle which was half an ounce and consequently a third part more namely as was said thirty pence which Peter here payed for his Master and himself § 7. That take and give for me and thee Sect. 7 We against the Church of Rome affirm Argum. that the Clergy are liable to pay Tribute Subsidies and Taxes unto their Princes and we prove it from this place where our Saviour as wee see pays poll-mony and Rom. 13. where every soul is commanded to be subject to the higher powers and there verse 5. paying of Tribute is made a part of subjection the Argument therefore thus followeth Clergy-men are subject to Princes therfore they ought to pay tribute CHAPTER XVIII Verse 1 VERS 1. At the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of Heaven Quest WHy is the kingdom of God and of Christ here called the kingdom of Heaven Answ 1 First
rewards and glory in the Kingdome of heaven this not being the end for which hee was sent into the world but did depend upon the eternall counsell of the Father from which counsell hee did not exclude himselfe Answ 3 Thirdly when CHRIST saith It is not mine to give he speakes not of the power of giving that he might take it from himselfe or deny it to bee in himselfe for a little before he had promised his Apostles that they should sit at the day of Judgement upon twelve Thrones judging the twelve tribes of Israell And therefore hee doth not speake of Power or what he could doe but onely shewes that it did not become him neither was convenient to give them that which they desired for rewards are to be given to those who worke and crownes to those who contend for the victory Yea because the Sonnes of Zebedee either out of their owne ambition or their Mothers did peculiarly begge that for themselves which was promised to all the Faithfull therefore CHRIST the just Judge could nor or might not give that which was unjustly demanded And lastly it did not become Christ to sooth up them in their ambition seeing he did when occasion offered it selfe dehort others from ambition Sincler de filio Dei lib. 2. pag. 109. b. This place serves to confute the popish Object or Popes practice of canonizing Saints Bellarmine de Sanct. lib. 1. cap. 10. saith That of Saints some are canonized that is publikely allowed to be Saints and some are not canonized or received into the Kalender and the difference betweene them is this Canonized Saints who are either generally by the Pope so canonized for the whole Church or more specially by a Bishop for his Province or Diocesse may be publikely prayed unto Temples built in their names their Holy dayes yearely remembred and their Reliques preserved in Churches to be adored but none of these things may publikely be exhibited to not Canonized Saints unlesse privatly onely First neither Canonized nor Uncanonized Answ 1 Saints are thus to be worshipped Secondly it is grossely absurd to say That it Answ 2 is lawfull to pray to some Saint privately and yet unlawfull to doe it publikely as though there were House-Saints and Church-Saints or house-Gods Church-Gods as we read Ezech. 8.10 Thirdly if they be Saints why are they not Answ 3 all canonized If they bee all Saints with God why are they not with men Fourthly who gave them such power to canonize Answ 4 some Saints and not other some Christ here saith To sit at his right hand or his left is not his to give How then dare the Pope or any Prelate presume to doe that which CHRIST assumeth not as he is man § 3. But it shall bee given unto them for Sect. 3 whom it is prepared of my Father We shewed before Argum. that it is questioned whether there be any Universall or generall election of all unto life or not verse 16. § 9. qu. 1. Now this verse serves for another Argument to confirme the negative which wee there according to Scripture and from Scripture maintained to be the truth Our Saviour here saith The Kingdome of God shall bee given unto them for whom it is prepared of my Father whence it is cleare that the Kingdome of God is not prepared for all but for some St. Paul also sheweth That there are vessels of wrath prepared to destruction and vessels of mercy prepared unto glory all therefore are not vessels of mercy neither are all prepared to glory If the Reader would see how this Argument is answered by Snecanus and Huberus and how their answers may bee answered let him reade Dr. Willets Synops pag. 896. 897. VERS 25.26 Vers 25 26. But JESVS called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not bee so among you but whosoever will be great among you let him bee your Minister Sect. 1 § 1. The Lords of the Gentiles exercise dominion over them St. Bernard applied these very words to Pope Eugenius in this manner It is plaine saith he That here dominion is forbidden the Apostles how then dare you take upon you rule and Apostleship or in your Apostleship rule and dominion for if you will have both alike you shall loose both otherwise you must not thinke your selfe exempted from the number of them of whō the Lord complaineth thus They have reigned but not of me they have bene but I have not knowne them Sect. 2 § 2. But it shall not be so among you Argum. We produce this place against the Popes temporall power over Kings and Princes The Princes of the Gentiles exercise dominion over others c. but it shall not be so among you Answ To this Bellarmine answers that our Saviour doth not here prohibit rule and dominion but a tyrannicall and violent domination and Lordship as appeares by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply 1 First our Saviour prohibits that which the sonnes of Zebedee desired but they did not desire power or licence to rule tyrannically over the rest but onely Primacie and dominion Reply 2 Secondly the word here used signifies Lordship as is evident from Luke 22.25 where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition Amesius Bell. enerv tom 1. Page 280. Object Some object this place against Bishops Superintendents and all other Ecclesiasticall persons who exercise any authority or power over those who are of the Clergie CHRIST himselfe say they seemes here to prohibit this imparity among the Ministers of the Gospell The Princes of the Gentiles exercise authority over them c. but it shall not be so with you And St. Peter 1. Peter 5.2 3. exhorts them to feed the flocke of God c. neither as being Lords over Gods heritage Therefore all imparity in the Ministery is contrary to the rule of the word Answ 1 First it is true that by the similitude of Christ all the Apostles were like and equall both in degree and Power Answ 2 Secondly it is false that either from these or any other places is established and built that parity and equality amongst the Ministers of the Gospell which they would have who oppose Episcopall dignity Answ 3 Thirdly notwithstanding this command of our Saviours the twelve Apostles were in dignity higher and in power greater then the seventy Disciples Yea notwithstanding the same precept of CHRIST there were ordained and established by the Apostles themselves in the Churches of Ephesus and Creet and some other places primary pastors unto whom was given the power of jurisdiction not onely over the laicks but even also over the inferiour Ministers of the same Churches And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons but granting a pastorall priority and paternall superiority to the Apostles and their
which valued 1. s. 3. d. of our money and was answerable to their Didrachmum and of this St. Matthew speakes in this place for their Tribute money was Didrachmum as before hath beene shewed upon Chap. 17.24 Tremel in hunc locum This Didrachmum or halfe Shekel was formerly paid by the Israelites every yeare after they were twenty years old towards their Temple Exo. 30.13 Aben Esra in Nehem. 10.32 Now Caesar by taking away this money from the Temple and changing it into a Tribute for his owne coffers did in truth take away from God that which was GODS Hence is the question here proposed unto CHRIST Js it lawfull to give tribute to Caesar or not Christ answereth Render unto Caesar the things which are Caesars and unto God the things that are Gods Sect. 2 § 2. Give unto Caesar the things which are Caesars Quest 1 Why doth not our Savior answer the question directly That is either affirmatively or negatively either that it was lawfull to pay Tribute unto Caesar or unlawfull Answ Because the question was altogether full of perill For First if he affirme that it is lawfull to pay tribute then he incurres the hatred of the people because I. It was a sore and grievous thing for them to pay Tithes first fruits oblations and an annuall peny unto the Temple and either besides that Didrachmum which they payed unto the Temple pay Tribute to Caesar as some thinke or else have that Didrachmum which they payed towards the repairing of the Temple seazed upon by Caesar and converted unto his owne proper use as others thinke Now this paying of Tribute to Caesar was so detestable and burdensome unto the Jewes generally that our Saviour had incurred their hatred if he had answered affirmatively to the question propounded II. Jt seemed an unjust and unequall thing that the Children and seed of Abraham should give and not rather receive from the Gentiles tribute and custome and therefore if Christ had directly affirmed the question he had lost the love of the people Secondly if he deny the question and say that it is not lawfull for them to pay any such Tribute unto Caesar then he provokes the anger of the King against him For it was a capitall crime to deny this as Gamaliel afterwards shewed who relateth how Iudas of Galilee perished for this same cause Acts 5.37 And thus it was dangerous either to deny or to affirme this question Quest 2 What direct answer doth our Saviour give to this question Answ 1 First that Magistrates have power over their Subjects and hence he frameth this Argument Major It is fit and behovefull to give to every man his owne and consequently it is equall for Subjects to pay tribute to their Governours This proposition is implied Minor But the Romane peny which ye use and pay is a signe of their Soveraignty and Lordship over you This proposition is expressed verse 18 19 20. Conclusio Give therefore unto Caesar the things which are Caesars and unto God the things which are Gods For God and Caesar are not contrary but subordinate Magistrates GOD is the chiefe and Caesar subordinate And therefore render to both of them what is theirs This is expressed verse 21. Answ 2 Secondly Christ in answering Give unto Caesar that which is Caesars doth plainly imply that it is lawfull for them to pay this tributary peny unto Caesar And that I. Because the peny was Caesars both in regard of the matter and forme And II. Because it was but a kind of requitall paid unto Caesar for his patronizing and defending of them And therefore our Saviour saith Reddite Render unto Caesar c. And III. Because this peny was a very tollerable Tribute Whether is it lawfull for Subjects to disobey Quest 3 their Soveraignes if so be that for some hainous crime they be excommunicated by the Church or Clergie or some of them First the Papists say that if Princes be excommunicated Answ 1 by the Pope their people and subjects are not bound to obey them so long as they are under that Ecclesiasticall censure Secondly we the Protestants answer That the Answ 2 Law and word of God doth enjoyne and require that Subjects should obey their Soveraignes in all just and lawfull things and not shake of this yoake of obedience upon any ground whatsoever And this is grounded upon this answer of our Saviours Give unto Caesar that which is Caesars and unto Gâ—d that which is Gods and also upon St. Pauls testimony Titus 3.1 and St. Peters 1. Peter 2.13 Jf the Reader would see this question largely and learnedly prosecuted J referre him to B p Davenant Determin qu. 48. Page 227 c. Whether is the Pope the Caesar and Soveraigne Quest 4 Lord of the whole World First some of the Papists say that the Pope is Answ 1 Soveraigne Lord of all the world or at least of all the Christian world and that the Princes of the Earth are but his Vice-gerents and Liefetenants Although this opinion hath great Patrons yet Bellarmine de Pontif. Lib. 5. cap. 2. 7. et 4. very confidently and learnedly refuteth the same Secondly Bellarmine there saith That the Pope Answ 2 is not soveraigne Lord of the whole world nor of any part thereof and therefore he may not at his pleasure intermeddle with the affaires of Princes Now herein I. He shewes that the Pope is not soveraigne Lord of the whole world and proves it by this undeniable ground because he is not Lord of those provinces which are possessed by Infidels His Argument seemes to be this Major He who is not Lord of those provinces and Lands which are possessed by Heathens and Infidels is not Lord of the whole world Minor But the Pope is not Lord of those Provinces and Lands which are possessed by Heathens and Infidels Conclusion Therefore the Pope is not Lord of all the whole World The Major is unanswerable because he cannot be Lord of the whole world who is not Lord of every Kingdome Province and Jland thereof The Minor he demonstrates thus First because Christ committed none but onely his sheepe to Peter and therefore gave him no authority over Infidels which are not his sheepe 1. Corinth 5.12 Secondly because dominion and the right of Princes is not founded in grace or faith but in free-will and reason and hath not sprung from the written Law of Moses or CHRIST but from the Law of Nations and Nature which is most cleare in that God both in the old and new Testament approveth the Kingdome of the Gentiles and Infidels as is evident both from Daniel 2.37 and this place Give unto Caesar the thing that are Caesars with whom St. Paul agreeth requiring the Christians Rom. 13.5 of his time not onely to pay tribute to Heathen Kings but also to obey them for conscience sake which men were not bound to doe if they had no authority and right to command II. Bellarmine shewes that the Pope is not
funerals and this was either I. Cruell and bloody that the sound or yels of those whom they sacrificed might not bee heard and for this end the Jewes had all sorts of lowd instruments in a manner which sounded when they offered up their children unto Moâ—â—â—â— that so the cries of the babes might not pierce the Parents cares Or II. Their custome was superstitious viz. for the pacifying and appeasing of their gods this was most usuall with the Gentiles and is most dangerous to be imitated by Christians § 2. And the people making a noise Sect. 2 Whether was this action of these in making Quest 1 clamours and out-cries lawfull or not First in generall it is lawfull to mourn for the Answ 1 dead As might be proved I. From the practise of the Fathers Zach. 12.11 Gen. 23.2 and 1 Sam. 25.1 and 2 Sam. 1.24 and 11.26 II. From the approbation of our heavenly Father 1 King 14.13 III. From the Apostles warrant 1 Thess 4.13 c. Philip. 2.27 IV. From the making of the booke of Lamentations 2 Chron. 35.25 V. From our blessed Saviours example who wept for Lazarus Iohn 11.35 Secondly these here transgressed and sinned Answ 2 in what they did as also did divers others in their mourning and that in a three-fold regard namely I. Because they did not observe a mean or moderation in their mourning but mourned as they do who are without hope from vvhence we may learn That we must not mourne immoderately for the dead 1 Thess 4.13 Why may we not exceed in our lamentations Quest 2 for the losse of dear friends First because they and we at the last shall rise Answ 1 againe David weeps not when the child is dead because he shall goe to him 2 Sam. 12. Answ 2 Secondly wee must not mourn immoderately for the dead because death to the godly is happy and therfore excessive teares bevvrayes onely selfe-love and not true love at all Revel 14.13 Ier. 22.10 Non deflentur pucri nec senes quinquagenarij Alex. ab Al. 132. b. II. This sort of mourning was evill because a multitude or great many wept and mourned Multitudo tumultuans Now it is good to weepe with those who vveep c. Rom. 12.14 if it bee cordiall but if as here only for a forme or fashion sake vvithout any true sense of sorrovv then it is blame-vvorthy III. There vvas another fault in this mourning namely that they hired procured and brought together others to mourne for those vvho vvere dead Alexandria conducti Threnodes Rhod. 17.21 Sect. 3 § 3. And hee said unto them give place or depart Quest Why doth Christ drive away and cause to depart these Minstrels and Mourners Answ 1 First because they made a foolish and tumultuous noise Answ 2 Secondly because hee will not have the mysterie he is about communicated to such as these where we may observe two things namely I That Christ separates and cals whom hee pleases And II. That these were unworthy to stay with him because they were only led with sense and that either First externall regarding only their vanities and accustomed superstitious solemnities Or Secondly internall being carried away and transported through sorrow for the death of the Damosell Now the way unto Christ is to estrange the eyes from the world and to lift them up unto heaven Answ 3 Thirdly our Saviour causeth these to depart because the Maid was not finally dead and therfore although mourning be lawfull in measure yet now there was no need of it Answ 4 Fourthly our Saviour dismisseth these because they were Mockers as followeth § 5. Sect 4 § 4. The Maid is not dead but sleepeth Object The Papists object this place for the proofe of their equivocation and mentall reservation our Saviour saith here The Maid is not dead but sleepeth now the Damosel was naturally dead and therfore the words must be understood with this mentall reservation In respect of my power and will l Parsons Mitig. Pag. 365 Answ 1 First in this example there can neither bee shewed any secret confession or any interrogation put against or besides equity and truth nor any injury offered unto Christ nor any cause compelling Christ to use any equivocation by a mentall reservation but his speech was such as he usually used in his conversation with men n Conscide pag. 32. And therefore this example is unfitly brought for the confirming of the doctrine of equivocation m Amesius lib. 5. Secondly the sense of our Saviours words is clear and manifest enough by the circumstances thereof without any mentall reservation at all Answ 2 for he spake this to those who with mourning and weeping prepared to celebrate the exequits of the dead Damosell and by these words would have them know that presently hee will raise her up as though shee were but awakened out of a sleepe Now how could our Saviour expresse this unto them in more fit and pregnant words then he here useth v n Amesius ibid. Thirdly the Papists exposition is true that in respect of Christs divine power they that are Answ 3 dead are said to be but asleep which is a most frequent and ordinary phrase of Scripture Reade Tolet in hunc locum So that this speech is not equivocall but Metaphoricall and the Metaphor of calling Death a Sleep was most familiar with the Hebrewes and is most aptly used by our Saviour in this verse seeing that the raising of a dead woman to life was no more difficult unto him then the awakening her out of sleepe which he intended presently to do And therfore both his denying her to be dead and his affirming that she was but asleepe were but verball Amphibologies which all they might have understood who were not scornfull and incredulous contemners of his sayings Fourthly the Popish Priests equivocation as Answ 4 this I am no Priest meaning as ordained to kill a Calfe or such like is so farre beyond the horizon and sight of any mans capacity that he may sooner claspe hold of the man in the Moon then by any intimation of words or circumstance of speech reach unto such a reserved conceit o Mort. encount l. 2. cap. 10. p. 144 For the further clearing of this Objection I propound this question What is the true sense and meaning of these words The Maid is not dead but sleepeth Quest 1 First some understand them literally as though Answ 1 she were not dead indeed naturally by a separation of the soule from the body but only shee seemed to them as though she were dead Here observe that many times sick persons appear to the living to bee dead and that one of these wayes to wit either I. By swounding and fainting Lipothymià Or II. By some deep and dead sleep wherby all the senses are bound arising either from drunkennesse or much watching or extraordinary labour and wearinesse Or III. By some invincible Lethargy Or IV. By the suffocation of the Matrix Or V.
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him