certainely there is a double sense of this Answ 4 prophecie and that in a threefold regard I. In regarde of the Persons mentioned which are Israel Christ Therefore there must necessarily bee a double sense which may be applyed to both the persons II. In regard of the things spoken of and mentioned which are The Jewes deliverance out of Aegypt Christs calling from Aegypt III. In regard of the scope of the prophecie It speakes of Israels deliverance out of Aegypt which is past by way of reproach It is a prophetical prediction of Christ heereafter to bee accomplished And therefore it necessarily requires a double sense Answ 5 Some prophesies are mentioned in the Holy Scriptures in expresse words some in figurative words First Some prophecies are mentioned in expresse words and are fulfilled one of these two waies either first semel once as it was foretold unto Abraham that after 400 yeares his posterity should enjoy deliverance and freedome from Aegypt which prophecie was only once fulfilled so it was foretold Eli that upon one day his two sonnes Hophni and Phinehas should both be slaine a 1 Sam. 2 34. which was once accomplished b 1 Sam. 4 17. so it was foretold unto Ieroboam that Iosiah should be borne which should raigne over Israel c 2 King 13.1 2. which was once fulfilled d 2 King 23.17 Secondly these prophecies which are mentioned in expresse words are sometimes fulfilled saepius oftentimes as it was prophecied of the Iewes that for their obstinacie they should see but not perceive they should heare but not understand e Esa 6.8.9 this prophecie was truely accomplished in the time of the Prophet although it be often repeated else where f Matth. 13 14. Acts 28.26 Rom. 11.8 so it was foretold that the Iewes would draw neere unto God with their lips while their hearts were farre from him g Esa 29.13 which was truely fulfilled in the Prophets time although it be repeated in the New Testament h Matth. 15.8 Mark 7.6 yea accomplished also in our dayes and in all times of the Gospel because there will be hypocrites and formall professors alwaies in the Church Some Prophecies are mentioned in the holy Scriptures in figurative words which According to the literall sense Cannot bee understood and that in a double regard sometimes For the impossibility and falshood in the thing it selfe as it is said that there shall be no end of the kingdome of David but it shall continue for ever i Esa 9.7 which cannot literally be understood Let the reader but diligently consider of all these places where hee may plainely see prophecies propounded which are impossible literally to bee accomplished Esa 11.6 and 14.28 Ier. 30.9 Ezech. 34.23.24 and 37.24.25 Hosea 3.5 Mal. 4.5 Matt. 11.14 Luke 1.17 For some circumstance in the Prophecie let but the reader though of a meane understanding marke well the prophecies expressed in the places following and he shall see some circumstances which hinder them from a literall interpretation Esa 9.6 Psal 2.8 and 16.10 which place Saint Peter expoundes of Christ Acts 2.27 and so also Saint Paul Acts 13.35 May be understood but yet so that some further thing may be drawne from those tipes which hath some analogy either in The things themselves the one being a type of the other as the Paschall Lambe was a type of Christ and therefore that which was said literally of the Lambe aboue of it shall not be broken k Exod. 12 46. was applyed and said to bee accomplished in the Lambe of God l Ioh. 19.36 so David was a type of Christ and therefore that which hee said literally of himselfe expressing his affliction they gave me gall to eate and vinegar to drinke m Psa 69.21 it is said to bee fulfilled in Christ n Ioh. 19.29 so also David saith it was my friend that lay in my bosome and they divided my garments o Psal 22.18 which are applyed unto Christ Or at least in the words David praying against his enemies saith Let another take his office p Psa 119.8 which is said to bee fulfilled in Iudas Acts 1.20 there being some resemblance in the words And thus Hoseahs prophecie is fulfilled in this place there being some analogie betweene the Israelites deliverance out of Aegypt and Christs calling from thence Observ In these Prophecies which admit of a literall sense we must be very warie and cautelous how we convert them into Allegories and therefore observe heerein these short rules First consider the scope of the place and marke well what the marke is that the Holy Ghost aymes at Secondly consider the circumstances of paralleld places or Scriptures like unto that which thou desirest to understand Thirdly observe the analogie and proportion of faith allegorize not one place to overthrow another Fourthly let us have the testimonie and the warrant of the holy Scriptures those places that may literally be understood but are allegorized by the Holy Ghost wee may by the warrant of Scripture also allegorize as Gal. 4.22 c. Agar and Sina are allegorized but without this guide the journey is dangerous and without the president of the Scripture we must be very fearefull to draw it from his true naturall and germane sense Vers 16 §. 1. VERS 16. Then Herod when he saw that hee was mocked of the Wise-men was exceeding Sect. 1 wroth and sent forth and slew all the children that were in Bethlehem and in all the costs thereof from two yeares old and under according to the time which hee had diligently enquired of the Wisemen When hee saw that hee was mocked Quest It may bee asked heere Why doth God elude and frustrate the cruelty of the wicked I answer First because it is intended against Answ 1 his children Psal 2.2.4 Secondly the Lord doth this because thereby Answ 2 he would shew us two things viz. I. That he is faithfull in all his promises now he hath said that hee will infatuate all the counsels of the wicked therefore he will doe it and hence it comes to passe that the wicked ever err or fail or are over-seen in something as Herod here might have wrought wiselier then hee did for he might have injoyned some of his servants to have accompanied the wise men in this quest of Christ or he might have sent some of his actendance to have brought the infant to the court but the Lord be-fooles him so Pharaoh when he might by himselfe have destroyed the Israelitish children makes use of the women who deceive him II. The Lord hereby would teach us that he is carefull over his children neither sleeping nor slumbring but vigilantly watching over all his to preserve them from all their enemies Obiect It will here be objected somtimes the plots of the wicked take place against the righteous how then can it be said that God infatuates their devices I answer first if the wicked do
Saviour requires in these Cities and the want whereof he reproves in them can be no satisfactory nor sacramentall penance because it was before Baptisme which is truely called the initiall or first Sacrament of the Church Answ 2 Secondly as Gregory Martins position is false so is also his collection for although to their repentance were adjoyned humiliation the signes wherof are sackcloth and ashes yet these are not repentance but the adjuncts of repentance neither do they satisfie the justice of God for our sinnes saccus juvat ad panitentiam quia signum est humiliationis a Basil s Psal 29. Sackcloth and ashes helpe unto repentance because they are the signes of humiliation Object 2 Secondly he objects againe drawing his argument from the propriety of the Greeke word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 I answer it signifies Resipiscentiam a change of the minde afterwards Resipiscere est mentem quasi ad insania recipere b Lactant. de vero cultu li. 6 24. to repent is to grow wise againe that is both in the reforming and amending of by-past sinnes and in the avoiding of future temptations and this is the true signification of the word but more of this in both the following arguments Object 3 His third argument is because the vulgar interpreter renders it thus agite panitentiam that is saith our Objecter doe penance Answ 1 I answer first it matters not much how hee renders it seeing Lindanus condemnes him as one not much skilled in the latine tongue c Fulk 13. Sect. 7. cont Greg Mart. yea as one that erres egregiously in many things as for example there was a woman who had lost a groat and in stead of everrit hee reads evertit that is in stead of sweeping her house she overturned her house If the studious Reader desire to see more examples of barbarous interpretations in the vulgar latine Bible I referre him to our worthy Whitakers d Whitak de sacra Script qu. 2 ca. 9 arg 8. fol. 107. Willets synops f. 30.31 Secondly the vulgar translation is none of Answ 2 Saint Hieromes worke but of some unknowne Authour as is largely proved by our renouned Whitaker de sacra script qu. 2. ca. 6. Willet synops f. 23. Answ 3 Thirdly whosoever was the author of this vulgar latine bible yet neither he by the action of repentance doth understand an eternall satisfactory sacrament as Gregory Martin doth as may appeare by these reasons first because he takes else where in another sense both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poenitentia as Acts 5.31 God hath exalted our Saviour Ad dandam penitentiam Israeli to give repentance not penance to Israel Act. 11.18 When they heard these things they glorified God saying then hath God given Gentibus paenitentiam ad vitam unto the Gentiles repentance unto salvation So also 2. Timoth. 2.25 Secondly because the author of that vulgar translation takes the phrase agendi paenitentiam in another sense then doing of penance as 1 Kin. 8.33 If thy people Israel shall flie before their enemies et agentes paenitentiam confitentes and shall confesse their sinnes and repent not doe Penance then forgive c. So vers 35. If heaven shall bee shut that it raine not Et orantes isto loco paenitentiam egerint nomini tuo and they shall pray unto thee and repent then bee mercifull c. But most plainely vers 47. Et egerint paenitentiam in corde suo If they shall repent in their heart when they are in captivity c. This cannot bee meant of an externall satisfactory sacrament because the words expresse clearely an internall and cordiall repentance Thirdly because he makes these words paenitemini and agite paenitentiam synonyma as both signifying one and the same thing for sometimes this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by him agite paenitentiam as Matth. 3.2 and 11.21 and Act. 26.20 Sometimes paenitemini Mark 1.15 and Luk. 10.13 and Act 3.19 Fourthly hee attributes this phrase agendi paenitentiam to those whom Gregory Martin himselfe will confesse did no externall satisfactory penance as 1. this phrase is given to the Israelites for Benjamin Judg. 21.15 and all Israel was very sorry Et egit paenitentiam and repented them for the destruction of that Tribe they were sorry for what had hapned but they did not doe penance for it 2. This phrase is given to the damned spirits Wisdo 5.3 Tum egerint paenitentiam then they shall change their mindes not doe penance 3. This phrase is given to God himselfe First negatively 1 Sam. 15 29. Hee is not like man ut agat paenitentiam that he should repent Secondly affirmatively as Ierem. 18.8.10 if that nation which I have threatned doe repent agam ego penitentiam then will I also repent c. Now unto the Lord neither the Rhemists nor Gregory Martin I hope dare attribute externall penance His fourth Argument is because all the latine Object 4 Fathers read it thus agite paenitentiam doe penance I answer first Basil interprets it otherwise as Answ 1 aforesaid and hee was a Father although a Greeke Father so Lactantius expounds it otherwise as aforesaid also so Tertullian contra Marc in graco sâ—no vox panitentiae non a confessione sed a mentis mutatione this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance according to his true and germane signification is so called from an internall mutation of the minde not from an externall confession of the tongue Secondly this word Poenitentia is expounded Answ 2 two maÌ„ner of waies 1. Grammaticè 2. Translatitie First this word Poenitentia repentance may be expounded Grammatically that two manner of waies first simply pro mentis in melius mutatione for the change of the minde from evill to good and thus it is most usually taken in Scripture as Acts 5.31 and 11.18 and 2 Tim. 2.25 and in this verse also and Matth. 4.17 and in all those places where repentance is preached absolutely Secondly complicatè for repentance testifyed by outward signes whether 1. by sorrow and mourning as the Corinthians did a 2 Cor. 7.10 or 2. by sackcloth ashes as the Ninivites did b Iona 3.5 they of Tyre and Sidon would have done had they had those meanes which Corazin Bethsaida had c Matth. 11.21 and this is the same repentance formerly spoken of to wit a true change of the minde expressed by some outward signes of humiliation but not as satisfactory penance Secondly this word poenitentia may bee expounded Translatitiè and that two manner of waies First orthodoxè truly for repentance testifyed by the signes of sorrow and shame publikely and solemnly being imposed by the Church and thus Augustine and many both Greeke and Latine Fathers take the word this is true but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense in all the Scriptures Secondly haereticè falsely for satisfaction imposed secretly in
compulsion or constraint Unlawfull to wit the requiring the confession Of all sins and circumstances which we have committed And that once a yeare at the least Yea enjoyned upon necessity to salvation Exaction may bee understood two waies First of constraint as of necessity Secondly of perswasion onely as profitable Now this question 1. is not of confession to God nor 2. Publickly to the congregation 3. to one another but 4. to the Pastor onely and 5. not that which is enforced of necessity unto a particular enumeration of all acts and circumstances but that onely which is done by the Confitent willingly and freely and by the Pastor at the most but perswaded as profitable not injoyned as simply necessary And therefore I say as that auricular universall generall peremptory Confession is justly condemned and exploded by our Church as shall be shewed else where so of the other there may bee godly use as shall be proved in another place Thirdly consider that Protestants may bee taken two manner of waies First for private Ministers in the practise of their preaching here I confesse ingenuously and am verily perswaded that the holy and sober use of confessing upon divers weighty occasions might by Gods blessing be the instrument of much good among his people as shall God willing else where bee proved this caution or admonition observed that a thing which may be either perniciously or profitably used as confession of sinnes to the Pastor may should neither be too farre pressed or too wholy neglected according the saying of Charles the Emperour Confessio neque nimis laxanda neque nimis astringenda Secondly by Protestants may be meant the doctrine of our Church and in this sense Protestants are not too remisse in the doctrine of confession of sins for our ever precious Iewell saith private confession abuses set apart wee condemne not Bishop Morton a present principall pillar of our Church allowes it also so it be free and not exacted a Appeal 2 4 Sect. 5. and Chemnitius b Part. 2. 5. saith plainely Ea qua conscientiam gravant exponere consulit ecclesia nostra instructionis consolationis gratiâ that is our Church doth advise men to acknowledge those sinnes that trouble and oppresse their consciences if they desire either counsell or consolation b See also Bishop Usher in his answer to the Irish Iesuit Pag. 81. yea we may make our adversaries our judges in this particular for Bellarmine himselfe c De paenit 3.1 confesseth that our men naming Chemnitius Melancthon and Calvin allow of confession Lastly our Communion booke in the end of the second exhortation unto the Lords Supper saith if there bee any that through the sight of their sins cannot quiet their owne conscience but require further comfort or counsell then let him come to mee or some other Minister of Gods word and open his griefe c. And in the visitation of the sick the Rubrique saith the sicke person shall make a speciall confession if he feele his conscience troubled with any weighty matter For conclusion of this question as our Church allowes of private confession of sins unto Ministers so it behooveth to have good consideration as well of the persons and of the manner of doing as of the fitnesse of the particulars to be revealed Vers 7 VERRS 7. But when he saw many of the Pharisees and Saduces come to his Baptisme he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come Sect. 1 § 1. The Pharisees and Sadduces these were both most wicked sects 1 the Saduces were prophane denying the immortality of the soule 2. the Pharisees were hypocrites making a shew of that which was not in them and yet both these come to Iohns Preaching from whence it Quest 1 may be demanded Why doth the preaching of the word awaken all and draw of all sorts unto it like a draw net that brings to shore both good and bad a Matt. 13.47 Answ 1 I answer first this comes from the nature of the Gospel preached which is first a Trumpet b Esa 58.1 and 1 Cor. 14.8 and therefore awakens all 2 it is a sword and therefore it wounds all c Heb. 4.12 3 It is like the Angel in Bethesda and therefore moves troubles perswades all the word makes wicked men often sigh and tremble in the hearing of it d Ioh. 5.4 and hence it workes some effect or other for the most part Answ 2 upon all Secondly this comes from the instability of our nature and moveablenesse of our dispositition est natura hominum novitatis avida we are naturally like the sand in the water mooved and stirred with every wave like reedes shaken with the wind noveltie often makes us runne unto the word as the Sadduces and Pharisees here we being naturally like the Athenians that desire to heare new things having itching eares Obiect But against this it bee objected The word though preached profits none but the faithfull because except it be mixt with faith it availes not e Heb. 4.2 Answ I answer certainely the word preached profits not all but yet it moves all the seed works something in the stony and thorny ground as well as in the good ground although not so much nor so profitably the water being moved and troubled the clay and sand arises although presently that which is heavie sinkes downe againe to the bottome Thus many come unto Christ f Luk. 5.1 and 12.1 but for a diverse end first some for novelties sake that they may see him because they heare rare things of him Secondly some that they may see his miracles and heare him preach Thirdly some that they may be fed by him Fourthly some that they may be cured by him Fiftly but very few that they might heare his word to keepe and observe it And thus many come unto the word for divers ends and are sometimes awakened by it although the most part fall to the sleepe of sinne againe Why is the comming of the prophane Sadduces Quest 2 and the hypocriticall Pharisees unto Iohn here mentioned To teach us that there is no order or calling so desperately wicked Answ Observ but the Gospel calles and gathers some of them unto it the truth of this answer appeares by an Induction of divers examples viz. First from the Pharisees the Gospel calleth Nicodemus g Ioh. 3.1 and Gamaleel h Act. 5.34 Secondly from the Senators and great and rich men it calls Ioseph of Arimathea i Matth. 27.57 and Sergius the Proconsul Acts 13. Thirdly from the souldiers it calles the Centurion k Matth. 8.5.8.13 and Cornelius Acts 10. Fourthly it calles the Keeper of the prison Acts 16. Fiftly from the harlots it calles Mary Magdalen and divers others Sixtly from the theeves it calles one Seventhly from the Idolatrous and superstitious Athenians it calles Dionisius and Damaris and some others l Acts 17.34
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
Aristotle is the instrument of sciences for Petrus differs from Petra as Dialecticus from Dialectica namely because both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This reason is drawne from Augustine Tract 124. in Iohn and Basil serm de poenit and Ambrose serm 84. IV. This may further bee confirmed from Scripture as First from this very Text where wee see the Evangelist doth thus expresse the mind meaning of Christ Thou art Peter and upon this Rocke will I build my Church in which words wee see Peter clearely distinguished from the Rocke both in gender and person which were absurd if both the members were to be understood of one Peter for if so then the words should have bin thus Thou art Peter and upon thee Peter will I build my Church Now wee not being able to teach the Holy Ghost to speake must take the Scripture as spoken and meant by him Secondly that Christ founded not his Church upon Peter but upon the Rocke of his confession doth further appeare by the Text what was his confession That Iesus Christ was the Sonne of God Then this faith of Peters is the foundation of the Church which foundation Paul affirmeth to bee Christ 1 Cor. 3.11 Thirdly this may further be confirmed from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Church thou art Peter and upon this Rocke will I build my Church which words signifie the whole edifice which consists of divers parts and is called the Church whereof there are principally these two parts namely the Militant Church and the Triumphant Now there is nothing in all Christs words which may be restrained unto one part onely namely to the Militant excluding the Triumphant Now it is granted on all hands as most certaine that these two parts have but one foundation And therefore if Peter be understood by that Rocke upon which Christ promiseth to build his Church then it will follow that Peter is the foundation and head of the Triumphant Church as well as Militant and consequently the Pope which is so false that I perswade my selfe every ingenuous Papist would blush to affirme it t Cham. de Pontif. lib. 11. cap. 2. fol. 377 Fourthly this may yet further bee confirmed from this verse because Christ said not to Simon Thou shalt be Peter but thou art Peter and there fore if both these enunciations be one in signification Thou art Peter and Thou art a Rocke then it is necessary that now when Christ spake this Peter should have beene a Rocke immoveable but this is false because presently after he fell foully and dâ—nied his Master shamefully whereby he shewed that hee was not as yet so confirmed and rooted in Christ that hee could adhere unto him without any staggering which yet notwithstanding he did afterwards when he had received the Holy Spirit And therefore the Rocke did not betoken Peter because now hee was no Rocke Fifthly the Apostle Paul saith positively 1 Cor. 3. Another foundation can no man lay besides that which is laid which is Iesus Christ wee may adde hereunto the testimony of Gregory u Greg lib. 28. mor. cap. 6. Cum in sacro eloquio non fundamenta sâ—d singulari numero fundamentum dicitur nullus alius nisi ipse Dominus designatur Whensoever in the holy Scriptures wee reade of a foundation in the singular number we must understand it of Christ For if as the Apostle affirmes besides Christ there can be no other foundation of the Church then without doubt it cannot be proved by any argument that Peter is the Rocke upon which the Church is built For that upon which the Church is built Eccles 2.20 is the Churches foundation which is Christ and not Peter For Peter himselfe was built upon Christ and so also were the rest of the Apostles yea the whole Church of God Indeed Peter may be called a foundation Revelat. 21.14 because by preaching the Gospel he founded the Church in this sense the other Apostles are called foundations But grant that Peter is that Rocke which doth so sustaine the whole Church that the gates of hell cannot prevaile against it which none dare affirme that are in their right wits yet what is this to that Monarchy of Popish and Romish Bishops which all their adherents labour so much for It is one thing to sustaine a house and another to governe it by a Monarchicall command and rule Neither can the Popes by this their externall Monarchicall governement either defend any one member of the Church against the gates of hell or themselves who are swallowed up of death And therefore wee may pitty the Church of Rome whose Rocke even according to their own confession may sinke downe into hell and be overcome by it For themselves acknowledge that the Pope who is the head and foundation of the Church may be damned eternally Sixthly and lastly it appears evidently that the Rocke in this place doth signifie Christ and not Peter by the testimonie of the Popish Writers themselves First venerable Bede saith Metaphoricè Petre dictum est super hanc Petram id est salvatorem quem confessus est aedificatur Ecclesia c. Bede in Matth. 16. Christ saith Metaphorically to Peter upon this Rocke that is upon the Saviour of the world whom thou hast confessed wil I build my Church Secondly to summe them up together as our Reverend Prelate doth v Bishop Mort. pag. 276. Their learned Expositor Lyra their honest Preacher Ferus and Cardinall Hugo by Rocke expound Christ yea their common Glosse upon the Papall Decrees fixeth a Credo that is a beliefe upon it and their Cardinall Cusamus is confident in the matter and ventureth against their Notwithstanding to affirme that by the Rocke is meant Christ Thirdly some of the Iesuits themselves have neither feared nor blushed to affirme it Pererius Comment in Dan. 2. in ea verba lapis abscissus saith that Christ is that Rocke noting the place of Matth. 16. upon the which the Church is built And Salmeron Comment in Ephes disp 16. sheweth that Christ is the foundation And thus much may suffice I hope unto any indifferent Reader in answer to their first objection The Papists produce these words Thou art Peter Object 2 and upon this Rocke c. to prove that the Pope cannot erre they reason thus In this place Peter is called the Rocke and foundation of the Church and withall every one of his successors is the Rocke and foundation thereof Now the name of a Rocke doth denote constancie and solidity and an immoveable stability And therefore if the Pope erre in faith as hee is Pope hee cannot bee called the Rocke of the Church Further seeing the building that is the Church it selfe cannot fall then neither can the Pope the foundation thereof for a house and building hath its stability and firmenesse from the foundation upon which it is built First this whole Argument is taken from a Answ 1 false exposition of the place for
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
Herodians h Epiphan Danaeus The Scribes they were interpreters of the law and hence in this verse Herod called both the Governours of the Sanhedrin the Chiefe-Priests and also those that were skilfull in the law the Scribes that so it might bee a lawfull Councell and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Christ teaching us that a true Councell may erre Observ that this was a true Councell appeares thus First it was lawfully called by Herod the King Secondly those that were gathered together in Councell were the lawfull Rectors and Doctors of the people of God the Iewes Thirdly the consultation was about a maine question of Religion the true Messias and yet notwithstanding all this was done for a wrong and a wicked end Hence it may be doubted If a lawfull Councell may erre concerning religion who then Quest 2 must interpret the Scriptures Answer there are three interpreters of the Scriptures First I and thou or every particular man now this is to bee exploded that is when one private mans opinion or exposition shall crosse all that hath beene before it is lightly to bee waved or not much to be weighed and yet there have beene such who have spoken truth as for example Saint Hierome expounding those words The God of this World hath blinded their eyes a 2 Cor. 4.4 by the God of this world he understands the devill which exposition was called inventum Hicronymi Hieronymies phansy or inventiō because they that were before him expounded it of God the Lord and yet we see that his interpretatiō is true and all the other mistooke the place by an unanimous consent of all our now Interpreters I might give instance likewise of Augustines invention as they called it concerning the creation of the Angels but I passe it by concluding that a private and particular mans exposition which thwarts all that hath gone before it as it is not rashly to be beleeved and admitted of so it is not to bee adjudged to the fire nor wholy rejected till it have beene examined by other Scriptures and the analogie of faith Secondly the second interpreter of the Scriptures are the Fathers and Councells of the Church these are venerable highly to bee prized and much esteemed but yet not wholy and absolutely to be adhered unto or admitted without examining of them by Scriptures Thirdly the last and best interpreter of Scriptures is the word of God it selfe and this interpretation is to be admitted accepted and received nil difficile quod non alibi planum b August In fundamentall points absolutely necessary unto salvation that which is obscure in one place is more plaine and easie unto the understanding in another And thus every exposition of holy writ is to be examined whether it doe crosse or contradict any other plaine place of Scripture or no for the whole Scripture is as one truth and therefore that cannot bee the true sense of one place that belies another § 3. Herod demanded of them where Christ Sect. 3 should be borne Quest 1 It may heere bee doubted whether Herod did well in asking counsell of the Chiefe Priests concerning Christ or no First I answer to take counsell of them and Answ 1 advise with them was both according to the custome of the Iewish Church and also was well done because to them were committed the Oracles of God and therefore the Gentiles in these cases were to repaire unto them and all the Proselites were instructed by them Answ 2 Secondly I answer that this was not well done of Herod to advise with them upon an hypocriticall pretexte Teaching us Observ that truth is to be sought in the word and of the Ministers of the word they being appointed by God for this service and worke c Malach. 2.7 that is First to teach men what things are to be beleeved and known Secondly to leade and draw men unto those things that are to bee obeyed and done the Scriptures being given for this end to make a man perfect in knowledge faith and obedience unto salvation d 2 Tim. 3.16 Thirdly to admonish advise perswade and exhort e 1 Tim. 4.13 2. Tim. 2.25 whence wee are called dispensers f Cor. 4.1 that give unto all that are hungry good and wholesome meate and that in due time and therefore although it be blame-worthy to doe as some doe to question with the Ministers of God and desire to bee resolved by them of some scruples for this end that they may entrappe them in their talke or ensnare them as the Iewes did with Christ yet it is according to the ordinance appointment of God that those that are in doubt should have recourse unto his messengers for comfort consolation directiō Hence it may be demāded quomodo quatenus Quest 2 how and how farre we must beleeve the Church and the Ministers thereof First if the holy Citie become an harlot and Answ 1 the watchmen of the citie seeke onely their owne pompe and glory and covetousnesse c. then they are not to be beleeved Answ 2 Secondly if the voyce of the Church and Church-men be not vox Dei the voyce of the Lord we must not then heare nor beleeve them Answ 3 Thirdly wee must heare the Church and chiefe Priests and Scribes as Herod in this verse but then examine by the Scriptures what they teach unto us for this Christ commands g Ioh. 5.39 Search the Scriptures and Paul commends in those noble Bereans h Act. 17.11 that searched the Scriptures daily whether those things were so that were preached unto them And this we see is the present practise of this present Councell holden at Jerusalem the Magi they repaire unto the Church at Jerusalem Herod he repaires to the Priests and they to the Scriptures Vers 11 VERS 5. And they sayd unto him in Bethlehem of Iudea for thus it is written by the Prophet Quest 1 Why doth the Lord suffer Herod to know where Christ was borne seeing he sought his life to prevent which Ioseph was constrained to flye Could not the Lord first have admonished the wisemen not to have come to Jerusalem at all or have blinded the understanding of the Pharisees that they should not know where Christ was born seeing Herod desired not the knowledge of it for good but formischiefe Answ 1 I answer First God would not take away such a cleare testimonie of Christ from Herod the Lord will have him know of the birth of Christ that by his owne experience he may perceive and acknowledge that there is no forcerie against Iacob nor inchantment against Israel yea that all his Fox-like craft and subtiltie cannot availe him but that maugre his malice God will preserve this infant the newes whereof doth so trouble him from his rage tyranny and crueltie Answ 2 Secondly God would not take from his children the participation of the crosse For
must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
part of the Church which is triumphant is lively portraied Revel 21.18 ad vers 25. but that beauty which is in the Militant Church is especially internall and spirituall not externall and corporall according to that of the Psalmist The Kings daughter is all glorious within r Psal 45.13 And therefore if we desire to be assured that we are members of the Church militant and shall be of the triumphant let us then learne I. to be subject to the lawfull and decent rites of the Church II. To be obedient to the Lawes of God and behests of Christ III. To love to agree and accord one with another in brotherly and christian-like love And IV. to endevour that we may be pure and unspotted in the hidden man of the heart Quest 4 Secondly having thus considered of the Citie set upon a hill let us now proceed to the Hill upon which this City stands And first hence it may be demanded what this Hill or Mountaine is Answ 1 First some hereby understand heaven Who shall dwell ô Lord saith David upon thy holy hill Psal 15.1 and 24.3 Hee that beleeves shall possesse thy holy hill Esa 57.13 But the word is not thus taken in this place Answ 2 Secondly some understand righteousnesse and thus Augustine sup Answ 3 Thirdly some understand Christ Chrysost imperf alluding unto Sion which is called the holy Mount Obser Psal 2.6 and 43.3 Teaching us that we are founded onely upon Christ who is the true corner stone Ephhes 2.20 21 22. the head beginning and first-borne of the faithfull Coloss 1.18 yea our alone Saviour Acts 4.12 And therefore we may not seeke helpe from any other Quest 5 May we not pray unto the Saints for succour in our distresses Answ No because he unto whom we pray or from whom we expect any blessing ought to have these three properties which are proper onely unto God and not communicable unto any other First he must have Scientiaminopiae a knowledge of our wants and necessities The Papists dispute that the Saints know our wants in speculo Trinitatis seeing them in the face of God as in a glasse But 1. this glasse is but a foolish fiction and braine-sicke phansie of their owne and it is false at the least doubtfull whether the Saints know any of our particular griefes or not 2. It is necessary that they should heare all at one time who pray unto them Yea 3. understand the hearts and hearty desires of all in distresse but these are peculiar unto God as shall be shewed Math. 6.9 Secondly hee must have Potentiam juvandi power and ability to helpe that is be able 1. to give all good things unto us which we want 2. To preserve us from all dangers we are incident unto 3. To overcome Satan our deadly enemie 4. To direct all things that befall us unto our good Now the Saints cannot give all things unto us for they are but creatures and this is proper to the Creator and Lord of all things in heaven and earth When a Papist prayes to any Saint in heaven for any blessing if that Saint should heare his prayer I perswade my selfe he would answer as Christ did to the Mother of Zebedees children who desired that one of her sonnes should sit upon his right hand and the other on his left That it was not his to give but it should be given to them for whom it was prepared of his Father u Mat. 22.23 prosperity promotion preferment and the like being ordered and disposed by him Againe the Saints cannot deliver from danger This Eliphas the Temanite knew right well when he said To which of the Saints wilt thou turne v Job 5.1 But if wee call upon the Lord he can deliver us Psal 50.15 Againe the Saints cannot enable us to overcome Satan for this power is derived unto us from God who being stronger than he can take away his armour wherein hee trusts and his captives whom he possesses binding him in chaines and setting them at liberty Lastly the Saints cannot order and dispose of all our actions to our good because they doe not know what may come to passe w Eccles 8.7 Omnia in futurum reservantur incerta But the Lord calls those things which are not as though they were knowing things to come as well as present or by-passed and hath promised by his speciall providence so to dispose of all the actions of his children that all things shall worke together for the best unto them x Rom. 8.18 And therefore we must pray to no other Thirdly hee must love us cordially having Voluntatem juvandi as well a will to helpe us as power and ability to assist us Now none hath equalled the Lords love unto us for that was infinite y Joh. 3.16 1 Joh. 4.16 And thus much for the third exposition of the word Hill Fourthly some more generally understand Answ 4 by this word Mountaine and Hill onely a more glorious and conspicuous estate of the Church And thus the name of a Mountaine is given to the Church it selfe Yee are they that forsake the Lord and forget my holy Mountaine z Esa 65.11 that is the Church How and wherein is the Church of God like Quest 4 unto a City set upon a Mountaine First it is more conspicuous and in that regard Answ 1 more prone and subject to be assaulted by enemies because they can see it from farre but this followes in the next § it cannot be hid Secondly it is defended with Towers Walls Answ 2 Gates Rockes Now the Ministers of the Word of God are all these as appeares in Ieremiah Behold saith the Lord I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings Princes Priests and people a Jer. 1.18 As the wall repelles and beates backe the darts and keepes out the enemies so in like manner doe the Ministers they oppose themselves against sinne and boldly reprove sinne not fearing the favour or frowne of any Christ calls Herod Fox Elias reproves Ahab telling him that it was hee and his Fathers house who had troubled Israel Thirdly a City built on a Hill hath watch-towers Answ 3 as we see Ezekiel 3.17 Sonne of men I have made thee a watch-man unto the house of Israel and therefore give them warning And the Ministers of the new Testament are made overseers Acts 20.28 and Heb. 13.17 And therfore they are no faithful Ministers who do not admonish their people of danger in warre if he sleepe who is appointed to stand centinel and to watch for the safeguard of the army hee is hanged by Marshall law Wherefore Preachers who are the Watch-men of this city the Church had need to bee vigilant lest they incurre the Lords displeasure against them to cut them off for their negligence and remisnesse Answ 4 Fourthly such cities as are founded upon Mountaines are most safe and
more than they should gaine by the bargaine As for example 1. If the words of our Saviour here concerning Judgement and Councell doe belong unto Purgatory then that is false which the Papists say Non culpam sed panam in Purgatorium venire that the guilt of our sinnes doth not come into Purgatory that being washed away in the blood of Christ but onely the punishment For in the Judgement and Councell they consulted of the fault Iudicium dicitur c. saith Augustine l. 1. de ser in mente cap. 19. that is called Judgement where the sentence is not pronounced that is a Councell where the punishment is yet consulted of but Gehenna or Hell is that which hath certaine damnation c. 2. If the words of our Saviour here concerning Judgement and Councell doe belong unto Purgatory then that is false which the Papists say that Purgatory is a Tormentory or a place of punishment for neither the judgement nor the lesser Synedrion were places of punishments as was shewed before Lastly this Answ 10 verse which is so vehemently urged by our adversaries for defence of Purgatory hath beene likewise by their owne learned Doctors so exactly and particularly answered that Protestants may well spare all paines of any further confutation thereof This place is objected by Bellarm. Costar Ecchius Salmeron Iesuit tract de Purgat And is confuted by Swarez Iesuit tom 4. in Thom. disp 45. § 1. num 13. And by Malâ—onat Iesuit in Matth. 5 l From â— Morrons Appeale fol. 15 sâ—â—â— VERS 23. Therefore if thou bring thy gift to the Altar Vers 23 and there remembrest that thy brother hath ought against thee Sect. 1 § 1. Therefore if thou bringest thy gift to the Altar Quest 1 What is the end or main scope of our Savior in this verse and he three following Answ Christ here implicitely teacheth us that God desireth not the death of sinners but rather that they might live that is that they would repent and by faith lay hold upon God labouring and seeking for reconciliation with him whom they have offended by their sinnes And that our Saviour may the easelier prevaile with us herein he expresseth this Parable wherein he useth these Arguments to perswade us hereunto First he shewes the greatnesse of the debt which wee owe unto God and which we are no way able to pay And therefore if God once call our sinnes unto account wee must needs be cast into prison Secondly he shewes that the Judge before whose Tribunall we must stand is an omnipotent God from whose hand and power we cannot escape he having Ministers and Officers to arrest us and a prison to hold us Thirdly he expresseth the nature and manner of the last judgement that it shall be according to the severitie and the rigour of the Law requiring a perfect and exact solution and payment of all our debts even unto the least farthing which we being not able to performe are necessarily to be detained in the prison of hell for ever Quest 2 What is the sense and meaning of this verse Answ 1 First some understand this literally thus If thou bring thy gift unto the Altar c. that is if thou beest conscious unto thy selfe that thou hast done something whereby thy brother is justly incensed and provoked then give all diligence with all speed to be reconciled unto him by confessing and acknowledging the wrong thou hast done him Wâ—tten of the Reconcil of sinners Others againe expound these words literally thus that Christ speakes here onely according to the present state and custome of the Church of the Jewes thus Bulling Aretius Marlor Calvin Muscul Gualter and others and it is the most safe exposition Sic non potest de fratribus absentibus trans mare sed praesentibus intelligi m Aug. de serm dom s But if the words be thus literally interpreted then they meane our present and not absent brethren for if wee have offended some who are in another remote land we must not then leave our offering untill they come over Answ 2 Secondly some give a literall sense of these words but a spirituall application thus If thou remembrest that thy brother hath ought against thee c. that is the offence which thou remembrest thou hast done unto thy Brother acknowledge it appease it remove it and bee reconciled unto him And thus we must labour to be reconciled unto God whom wee have offended by our sinnes either by appeasing his wrath or by removing away his anger either by our selves or by another now by our selves we cannot and therefore we must be reconciled and atoned unto him by Christ who made himselfe a sacrifice for sinne that thereby he might cleanse us from all our iniquity and reconcile us unto God by his death n Lubertus contra Socinum Thirdly some expound these words morally of every good worke which wee performe unto Answ 3 God as a part of his worship o Staplet Antidot The Altar is faith upon which we offer Prayers praises and spirituall duties August Fourthly some understand this of the expiatory Answ 4 sacrifice of the Masse Object Necesse est legem de externo sacrificio c. Stapleton s Our Saviour here doth certainely speake of some externall sacrifices therefore that of the Masse this he proves 1. Because the Fathers did apply this place to the Eucharist or Lords Supper 2. Because Christ here prophecieth what would come to passe First it is true that the Fathers did apply this Answ 1 place to the Supper of the Lord. Secondly they did not onely apply it to the Answ 2 Eucharist but also unto all religious and spirituall exercises Dissidentes mensa illa non suscipiat Audiant qui cum inimicitiis ad altaris communionem c p Chrys s The Table of the Lord will not receive those who will not agree or be reconciled and therefore let all those feare and tremble who bring their dissensions hatred and discord along with them unto this holy Communion But hereunto the Father addes the sacrifices of Prayer and Almes from Psal 50.14.23 and of praise Psal 107.22 and of a contrite heart Psal 51.17 Yea De omni pio opere ad cultum Dei destinato of every good worke which is injoyned as a part of Gods worship as Stapleton himselfe Antidot saith which is his Explication of this verse but rather our Application And therefore how doth this belong unto an expiatorie Sacrifice Thirdly we willingly confesse that the Eucharist Answ 3 may be called a Sacrifice and the Table an Altar but gratulatorium non expiatorium a gratulatory not expiatory sacrifice as may be proved first by the name of Eucharist which is given to the Sacrament which signifies as much as a sacrifice or a religious exercise of thankesgiving and praise Secondly by the exposition of the Holy Ghost Wee have saith the Apostle an Altar to wit Christ whereof they have no right to eate Heb.
thus doth Stephen Act. 7. from verse 2. begin at Abraham and so proceed unto the râ—st that they might not say he preached novelties and strange things unto them Answ 3 Thirdly because these were before the Law of Ceremonies was given therfore our Saviour names these that he might establish the doctrine of faith and hence it is that Paul also insists so much upon the example of Abraham Rom. 4. Whence we may learn Observ That the way unto salvation is by the faith of Abraham and not the sacrifices and ceremonies of Moses Reade for the proof hereof the Epistle to the Galathians and to the Hebrews and the three first Chapters unto the Romans and besides remember that there were never two wayes unto salvation true it is that the means were divers for the Lord instructed his servants sometimes by Apparitions sometimes by Visions and sometimes by his word Heb. 1.1 But there is but one way only of faith unto salvation Reade Iohn 8. how Abraham desired to see Christ and Heb. 11. how all the faithfull were saved by faith in Christ and how Moses refers them unto the Prophet Deut. 18. which is Christ Act. 3. 7. and Philip. 3.9 c. Sect 5 § 5. In the Kingdome of heaven Quest 1 Whether doth our Saviour here speak of the kingdome of Grace or of Glory First certainly it may bee extended unto the Answ 1 kingdom of Glory because sitting signifies rest Secondly but it is to begin in the kingdom of Answ 2 Grace because it is said here Venient They shall come From whence we may learn Observ That the Church of Christ is the Kingdom of Heaven VERS 12. Vers 12 But the children of the Kingdom shall be cast â—ut into utter darknesse there shall be weeping and gnashing of teeth § 1. The Children of the Kingdom Sect. 1 What is meant here by the word Kingdom Quest 1 The Church Militant Answ Why is the Church Militant called a Kingdome Quest 2 First because it is the onely way unto the Answ 1 Kingdom as was said before Secondly because it is the peculiar Kingdom Answ 2 of Christ For as he is God so he rules over all the world and is called the King of Kings and the Lord of Lords 1 Tim. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man so hee raigns over his body the Church thus he is said to raign over the house of Iacob Luk. 1.33 And we are said to be translated into this his kingdom Colos 1.13 which at the last day hee will deliver over to his Father 1 Corinthians 15.24.27 We may from hence learn Observ that those who are within the Church should live as the subjects of Christ and as subjected unto Christ Rom. 1.5 Deut. 18 19. Why must we be subject to the laws ordinances Quest 3 and behests of Christ as subjects are to their Soveraigns First because of that relation which we have Answ 1 unto him hee is our Lord and Husband Ephesians 5. Our Father Esa 9.6 Our Head Ephesians 4. Our God as is expressed in the Creed And therfore there is great reason that we should be subject unto him Secondly because he hath deserved this subjection Answ 2 He hath redeemed us from death by death and from that spirituall servitude that wee were subject unto under Sathan by submitting himselfe unto the form of a servant Luk. 1.75 Titus 2.14 Philip 2.7 c. When Kings ransome any it is for their service and so doth Christ who redeemed us that we might henceforth serve him in righteousnesse and true holinesse Rom. 6.18.22 all our dayes Thirdly we must be subject unto Christ because Answ 3 he will avenge himselfe upon and destroy those who are disobedient unto him Reade Rom. 2.8 Ephes â— 6 and 2 Thessal 1.8 Why are these who shall bee cast out called Quest 4 Children First because they were born of Abraham according Answ 1 to the flesh Answ 2 Secondly because they were in the bosome of the Church by the Sacrament of Circumcision And yet notwithstanding this they are to be cast out Teaching us Observ That those who are most dear unto God in outward prerogatives and priviledges may perish Ierem. 22.5.24 44.26 Iohn 8.33.41 and 9.40 Act. 6.14 Quest 5 Why doth or will God reject those whom hee hath chosen to be a people unto him as hee did here the Jews Answ 1 First because he is a God of such pure eyes that he cannot endure to behold sin in any Habak 1.13 Ieremiah prayes for the people but God answers him they have sinned grievously and therfore he will not hear his prayer neither must he pray any more for them a Ier. 14.10 c. So also the Lord answers Ezechiel Their sin is very grievous and therfore my eye shall not pitie them b Ezech. 9.9 c. Answ 2 Secondly all the promises of God are conditionall as are also his threatnings and therfore no wonder if hee turn blessings promised into curses when the conditions are not fulfilled upon which hee offers mercy Reade Ierem. 5.25 Esay 59.1 and 38.1 Rom. 11.22 Ezech. 18.26 and 1 Sam. 2.30 Many there are among us who have divers Egyptian Râ—eds to lean upon which at length will deceive them As for example First some say our Fathers were enlightned and delivered from the darknesse of popish blindnesse and made Partakers of the truth And therfore wee may hope that God will still continue to be gracious unto us and continue the means of grace and salvation among us But woe be unto us if we have no other stafte to trust unto but only this for God did thus unto Iudah and yet at last tooke away the Hedge and laid waste the Vineyard Esay 5 27. Secondly others say our Fathers forsooke Popery and embraced the truth and wee have done so also still cleaving unto the same Religion abhorring the Whore of Babylon with all her trash And therfore we may hope for mercy But alas this is but a broken Reed for wee may professe the truth Ore tenus and draw neer unto God with our lips having our hearts far from him and neer unto sin and then hee will not regard us Mat. 15 9. Thirdly some say oh but we have entred into a Covenant with God to serve him with all our hearts and with all our soules 2 Chron. 15.12 But this is worth nothing except wee perform our promises and pay our vowes continuing and abiding in the service of God unto the end for this only hath a promise of blessednesse and mercy Sect. 2 § 2. Shall be cast out Object 1 It may here be objected Christ hath promised that He will not quench the smoking flax and St. Iames 2.13 saith that mercy rejoyceth against judgement yea election which is the foundation of God is firm and sure Rom. 11.29 and 2 Tim. 2.19 How then doth our Saviour here say That the Children shall hee cast out First in generall the foundation of God Answ 1 stands
Answ 1 First because they were strangers from God and the Covenant of mercy Ephes 2.12.14 c. and 4.18 Answ 2 Secondly because the Covenant of grace was onely made with Abraham Isaac and Iacob and therefore the Israelites were called the people of the Covenant Psalm 110.2 Esa 2.3 Mich. 4.2 yea hence Christ is called the Minister of the Circumcision Rom. 15.8 c. And the Oracles of God are said to be committed unto them Rom. 3.2 and 9.4 Object But it may here be objected that Gentiles were admitted to the hearing of the word yea and that by the precept of Christ who commanded his Disciples after his resurrection to goe into all the whole world and preach the glad tydings of his passion and Ransome payd for all men m Math. 28.19 and Mark 16 16. Answ 1 First the preaching of Christ belongs of right unto the Jewes whence it is said salvation is of the Iewes Rom. 9.4 And that the Gentiles partake of their spirituall things Rom. 15.27 n 1 Cor. 9.11 Answ 2 Secondly as yet the fulnesse of time was not come that Christ should be manifested unto the Gentiles Galath 4.4 and therefore God as yet suffered them to walke in their own waies o Acts. 14.16 Answ 3 Thirdly the word was not preached nor Christ proclaimed to the Gentiles untill the Jewes were rejected and had rejected the promulgation therof And thence the fall of the Jewes is called the riches of the Gentiles Rom. 9.12.25 Yea hence it is said that it was necessary the Gospel should be first preached unto the Jewes Acts. 13.46 § 2. Into the Cities of the Samaritans enter ye not Sect. 2 Why doth not our Saviour say here as before enter not into the way of the Samaritanes but into Quest 1 the City of the Samaritanes First perhaps it was because the Gentiles being more remote from them they must necessarily Answ 1 undertake a journey for to come unto them And therefore our Saviour saith Goe not into the way that leads unto the Gentiles But the Cities of the Samaritanes were nigh at hand wherfore he saith enter not into them Or Secondly perhaps it was because he could not prohibit them the waies and pathes of the Samaritanes Answ 2 Samaria being situate betwixt Iudea and Galile Iohn 4.4 Gualt s and Ioseph Bel. Iud. 3.2 And therefore our Saviour saith enter not into their Cities and not go not into their wayes for they could not avoid that when they went too and fro betwixt Iudea and Galile Why doth our Saviour speak here in the singular Quest 2 number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee not into the City of the Samaritanes First some thinke that here is Answ 1 Numerus pro numero the singular number for the plurall Secondly Erasmus thinks our Saviour to speak Answ 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say Enter into no one City of theirs at all Thirdly others say and Erasmus doth not Answ 3 gainsay it that our Saviour speaks here of Samaria it selfe Fourthly but there were other Cities besides Answ 4 this which were possessed by the Samaritanes as appears plainly Iohn 4.5 And therfore the meaning plainly is this that the Samaritans must not be taught which Inhabited those places which once belonged unto the ten Tribes Here wee may observe these few short particulars namely First that the ten Tribes were separated from the other two under Ieroboam Secondly that Samaria was built by Omri 1 King 16.24 Thirdly that it was made the head of the ten Tribes Fourthly that it was depopulated and the inhabitants carried into captivity by Hoshea 2 King 17. Fiftly it was destroyed by Hircanus and reedified by Herod and called Sebaste Ioseph 13.18 Sixtly who these Samaritanes were followes by and by Quest 3 Why must not the Samaritanes be taught or preached unto was not the promise made to the twelve Tribes Foure reasons may be given hereof To wit I. Because they were Apostates M. II. Because they were odious to the Israelites N. III. Because they were not Jewes at all O. IV. Because thus the rejection of the Jewes is justified P. M. First M Answer 1. the word must not be preached unto the Samaritans because they had relapsed and fallen from the profession of the true Religion and that I. Under Ieroboam 1 King 12.28 c. and all his successours untill Hoshea And Observ 1 II. Being admonished by the punishment of Lions yet they abstaine not from their Idolatry 2 King 17. Whence we may learne that those who forsake Religion shall be rejected and cast off when the Church had married an harlot Gomer the issue was Lo-ruchama and Lo-ammi Hos 1. The meaning is that when any particular Church shall fall from God unto Idols from the worship of the Everliving God to the service of false Gods and Idolatry that then they shall be no longer the Lords people nor pityed of him or made partakers of mercy by him We see this in Ephraim Hos 13.1 and 14.1 And in the parable of the Vineyard which must be let out unto other Husbandmen The end of all Gods Ordinances is to bring us unto Religion and to make us subject therunto For this end we were separated p Tit. 2.14 elected called q 1 Thes 4.8 and created r Ephes 2.10 And therefore we need not go to search the secret wil and hidden decree of Gods predestination neither must wee too much presse or inforce the words of an externall Covenant but we must examine faithfully whether we have addicted our selves unto Religion or separated our selves from it Quest 4 Who erre here Answ 1 First those that boast of an outward Covenant as the Israelites did in times past and as the Papists do now who bragge of our Saviours words unto S. Peter I have prayed for thee that thy faith should not faile Luke 22. This should remember that the Covenants which God makes with a people or nation are alwaies conditional as is evident Rom. 11.22 yea hee will rather raise up Children to Abraham of stones than have wicked Children Math. 3. For although the promises were made to Israel yet not to Israel according to the flesh as we see by the rejection of Ephraim Hos 13. and Iudah Ezeck 16 And therefore the Church of Rome in stead of boasting of promises which wrestedly are applyed unto them they should examine whether they be not separated from the true Religion namely I. Whether the authority of the word of God with them be whole and sound or corrupted rather by their false expositions and wicked additions of Traditions which they equall with the Scripture and hold as available and sufficient to build an Article of faith upon as the word II. They should enquire if they have not diminished and lessened the merits of Christ as insufficient to save us from punishment without our own humane satisfactions III. They should examine if most palpably they have
those who are prudent and politicke in worldly things but Saint Paul overthrowes this Rom. 8.6.8 and 1 Corinth 1.26 Or III. Of those who were rich and able to entertaine them And thus Erasmus understands it and renders it Idonei but is justly taxed both for his translation and interpretation by learned Beza Or IV. Of those who are bountifull liberall hospitable and given to entertaine strangers These indeed are truely called worthy but yet our Saviour lookes higher than these Answ 2 Secondly some understand this word spiritually and thus it is to be expounded but yet Expositors differ herein For I. Some understand it De merito congrui of the merit of congruitie but it is not thus to be interpreted because Christ came to call sinners Matth. 9.13 Yea telleth them that Publicans and Harlots shall enter into heaven before the proud and boasting Pharisees Matthew 21.31 II. Some by worthy understand the humble Beza III. Some by worthy understand those who receive them willingly and cheerfully Muscul s IV. Some understand here those who are of a laudable and praise-worthy conversation in whom the feare of God and religion shines and shewes forth themselves Calvin s Answ 3 Thirdly this word Worthy is a relation and therefore we must seeke forth his Antecedent and enquire who they are who are esteemed Worthy namely either I. Those who are worthy of the message of peace the preaching of the Gospel which was brought by the Apostles Now these were they who received them willingly admitted and permitted them to preach readily and heard them cheerfully Or II. Those who are worthy to receive and entertaine Guests and such Messengers as these were Now these were such as were of good name fame credit and reputation among their neighbours with whom they dwell And these indeed the Text seemes to speake of because it is said Enquire that is of others or of the neighbours Hence then two things are very worthy our observing namely First that we must so live that our goodnesse may appeare unto others Secondly that we must enquire after peoples worthinesse before wee guest and lodge with them First we must labour so to live that the worthinesse Observ 1 of our conversation may bee evident to others he is worthy who else where is called the good man and the righteous man Luke 23.47 and Rom. 5.7 Mich 6.8 Ephes 5.9 The observation plainely is this That we must so live that we may seeme worthy to the Church of God and the brethren of Christ hence wee are commanded to procure things honest before all men Rom. 12.17 And to walke worthy in regard of those who are without 1 Tim. 3.7 and 2 Corinth 6.4 and 2 Timothy 4.5 o 1 Pet. 2.12 Phil. 6. Why must our lives be thus perspicuous and Quest 2 our Christian conversation so evident that it may be seene knowne and perceived by others First because the promises of God are Answ 1 made and belong unto such Deut. 12.28 Ier. 5.29 and Rom. 7.16 Secondly because it is necessary that the Answ 2 worthinesse of our conversation should appeare unto others and that in a double regard namely I. In regard of our selves because thus and thus only we approve our hearts and inward man to be pure and upright before God for the fruit shewes the tree and the streames the Fountaine Matth. 12.35 Galath 5.22 And II. In regard of our God and religion because hereby strangers and those who are without the Church will magnifie our profession and honour that God whose name we professe 1 Pet. 2.12 Matth. 5.16 And on the contrary if our lives be wicked wee are a dishonour and shame to our religion in regard of the Gentiles 1 Peter 3.16 p 2 Cor. 5.12 Are workes necessary is it not sufficient to Quest 3 have faith towards God but unto men our works also must appeare Certainely outward workes of the life Answ and the fruits of religion are necessary wee being created for that end Ephes 2.10 And therefore let none say if they have faith they shall be saved for although it bee true that we are saved by faith and not by workes Iohn 6.29 yet faith alone without workes will not save us as appeares by Philip. 4.8 Deut. 6.18 Psalme 37.3 where we are commanded to serve God in a good conscience Now there is a double Conscience viz. First of the person 1 Iohn 2.1 when we are assured of our remission reconciliation and adoption being able to say with Saint Paul I know whom I have trusted But this alone is not sufficient for us God himselfe enquiring more then this of us Secondly of the actions when wee are rich in good workes 1 Timothy 6.18 And this also God exacts at our hands and expects from us because the truth of the other is to be confirmed by this and faith is to be approved by workes Whether is it necessary to shine before men Quest 4 or not It is as it appeares by Philip. 2.15 Answ Here observe diligently That Light or Fame is two-fold namely either Evill now this is to be avoided and shunned and that both I. In doing that which is evill according to that of Saint Paul The word of God is evill spoken of through your evill workes Rom. 2.24 And also II. In doing that which is scandalous and not seeking Gods glory and the peace of his Church and the Edification of our brethren before our private ends 1 Cor. 10.31 1 Thes 5.23 Good which is to be procured and herein are two things viz. First Res the matter thereof which is either I. Towards God as in Piety for wee must not be like the Church of Ephesus who fell from her first love q Rev. 2.5 but wee must labour that others may see our holy hearts by our worthy workes and our love and zeale by our ardent profession II. Towards men which is either In Iustice and truth wherein is required these things viz. First to do that which is aright and to be injurious unto none as 1 Thess 4.6 And Secondly to speake that which is true and right neither respecting the person of the poor nor rich Gal. 1.10 And Thirdly to thinke and love and hold the truth Amicus Plato amicus Socrates sed magis amica veritas Mercy which doth not consist in giving a crust or farthing to a poore man although the smallest almes are not to be despised or neglected but in the bowels of compassion and tendernesse of heart Secondly Modus the manner thereof which consists in two things namely I. That all these things be done sincerely as in Gods sight r 2 Chro. 31.20 and with a perfect heart Å¿ Esa 38.3 II. That they be done fervently with all the heart t 2 Chro. 31.21 Herein many things are included namely First vve must not be corrupted with the wicked customes or manners of those with whom we live but like Lot abhorre and hate the impieties 2 Pet. 2.8 otherwise
to haven and from one Kingdome to another Thirdly in a Ship there are Vela sayles and Clavus a Rudder and this is the word of God whereby the Church is governed Fourthly there is Ventus wind now this is two-fold namely I. A faire wind which carries the Ship to his wished Port and this is the Holy Spirit who agitates and animates the sayles of the word II. A crosse contrary and tempestuous wind which endangers the Ship Now the hurtfull and troublesome winds are either I. Heretikes who deceive the simple and cause them to make shipwracke of faith as did Ebiâ—n Arius Cerinthus and divers others of old and many in our ages Or II. Tyrants who persecute the Church as did Maximinus Decius Diocletianus Iulianus and many moe besides Or Secondly Intra nos within us and this is the Devill who raiseth sometimes the wind of pride promising honour as he did unto Christ sometimes the wind of pleasure as he did unto David sometimes the wind of covetousnesse as hee did unto Nabal yea sometimes hee blowes one blast sometimes another according to the nature and disposition of him hee tempts Fifthly there are Conscensus the steps or ladder by which a man climbes up to the Ship This is Baptisme which is the ordinary admission and entrance into the Church For as Noah numbred the creatures which entred into the Arke by steps made for that purpose So by Baptisme the faithfull are publikely admitted into a covenant with God Sixthly there is Naulum the fraught or fare which is paid for passage over the sea in a Ship this is the Covenant which wee make with our Christ in Baptisme hee promiseth to carry us safe over the troublesome and dangerous sea of this world and bring us to our wished haven and wee promise him that wee will faithfully without fraud or coven pay our fraught He promiseth to bring us to our eternall countrey and immortall kingdome and wee promise him to render due and faithfull obedience throughout our whole passage and space of life Seventhly there is Coâ—â—eatus provision of victuals and diet which the Master of the Ship must provide for the Passengers So Christ gives bread to all the faithfull in the Church and invites those who are thirsty to drinke that is hee gives himselfe who is the bread which came downe from heaven Iohn 6. and his blood which is drinke indeed And these hee gives freely Esay 55.1 Eighthly there is Terminus ad quem the haven unto which the Ship is bound and this is the Ierusalem which is above which all the faithfull Patriarkes Prophets Apostles and blessed Saints have desired and longed for when they were on the sea of this world Verse 25 26. VERS 25 26. And in the fourth watch of the night Iesus went unto them walking on the sea And when his Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for feare § 1. In the fourth watch of the night Sect. 1 Wee may here observe that the Iewes divided their night into foure quarters or greater houres termed foure Watches each Watch containing three lesser houres The first they called Caput vigiliarum the beginning of the Watches Lament 2.19 The second was the middle Watch Iudg. 7.19 not so termed because there were only three Watches as Drusius would have it s Iudg. 7.19 but because it dured till midnight The third Watch began at midnight and held till three of the clocke in the morning h Luke 12.38 The fourth and last Watch was called the morning Watch Exod. 14.24 And began at three of the clocke and ended at six in the morning And this is the Watch here spoken of Now these Watches were called also by other names according to that part of the night which closed each Watch. The first was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Even The second was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midnight The third was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cock-crowing And The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dawning Yee know not when the Master of the house will come at Even or aâ— Midnight or at Cock-crowing or at the Downing l Marke 13 35. Sect. 2 § 2. Walking on the sea Object It is questioned betweene us and the Church of Rome concerning the corporall presence of Christ whether a true body can be in a place and yet not occupy a place And Bellarm. lib. 3. de Euchar. Cap. 5. proves it thus from this verse It doth no more agree to a corporall substance or true reall body to fill and occupy a place then it doth to a heavie body to descend and sink downward or to a lucide and bright body to shine or to a coloured body to be seene or to a hot body to warme c. But God can make that a heavie body shall not sinke c. as is plaine from this verse where Christ vvalkes on the water and sinkes not and so also Luke 4.30 and 24.31 and Iohn 8 5â— Therefore a body may bee in a place and yet not occupy or take up the place First the proposition is false because all Answ 1 the other things may bee done supernaturally but they are not contrary to nature But for a Body not to be in a place is directly contrary to nature And therefore these are wrong conjoyned Secondly it is evident from Scripture that Answ 2 God hath made a heavie body not to sinke as hee did Iron to swim and the rest but wee have no Scriptures to confirme this that a body may bee in a place and yet not fill it and therefore these are unequally ranked Thirdly it is false which the Iesuite avoucheth Answ 3 namely that in Scripture wee reade of heavy things which weighed not c for the bodies of Christ and Peter were no lesse ponderous when they walked upon the water then they were before but onely when they so walked they were sustained by a divine power and therefore when Peters faith failed he began to sinke whence it is cleare that he was as ponderous then as ever but that hee was upheld by an Almighty arme Fourthly although the bodies of Christ Peter Answ 4 when they walked upon the water were made light yet even then their bodies remained in a place circumscribed and â—illed the place wherein they were And therefore there are not the like reasons of these instances Fifthly that which Bellarmine saith of the invisibilitie Answ 5 of Christs body is false because it alwaies remained in it selfe visible but it is said to be invisible in regard of the multitude from whom suddenly hee withdrew himselfe or whose sight miraculously he hindred from seeing him and therfore Luke 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them is added Scharp curs Theol. pag. 1474. § 3. And they cryed out for feare Sect. 3 The Disciples seeing one in the form of a man walking towards them upon the surface of the water thought certainly
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely with wicked and impious Traditions To his first answer we answer two things viz. Replie 1 First the Scripture maketh no mention of any such Traditions of Moses Christ biddeth them search the Scriptures and not run unto Traditions Secondly these which our Saviour here speaks Replie 2 of seemed to be ancient Traditions bearing the name of Elders Traditions and they were in great authority among the Iewes most like because of some long continuance To his second Answer we answer likewise two things to wit First their Traditions were not openly and Replie 3 plainly evill and pernicious but had some shew of holinesse as the washing of pots and Tables and beds yea the Traditions of the Papists come nearer to open impietie and blasphemie then the Jewish Traditions did Secondly Christ in opposing the Scripture against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary besides the Scripture What may wee safely hold concerning the Quest 1 Traditions of the Church First that besides the written word of God Answ 1 there are profitable and necessary constitutions and Eâ—clesiasticall Traditions to wit of those things which respect the outward decencie and comelinesse of the Church and service of God Secondly the efficient cause of all true Traditions Answ 2 is the Holy Spirit which directs the Bishops and Ministers assembled together in Councell or Convocation for the determining of such orders and Constitutions according to the word of God and doth also direct the Churches in the approving and receiving of such Traditions Thirdly no Tradition of the Church can constitute Answ 3 or ratifie a Doctrine contrary to the written word of God neither any rite or ceremony for both Constitutions and Doctrines ought to be agreeable at least not contrary to the written word And as all Civill Lawes ought to have their beginning from the Law of nature so all Ecclesiasticall Traditions from the word of God Rom. 14.23 and 1. Corinth 14.26 40. Fourthly although Ecclesiasticall Traditions Answ 4 may be derived from the word yet they are not of equall authority with the word How may the true Traditions of the Church Quest 2 be known or discerned from humane and superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced derived and taken from the word Secondly true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship Thirdly true Traditions make for the order decorum and edification of the Church And Fourthly are not greevous and intollerable as the Traditions of the Pharisees were and the Papists are Matth. 23.4 VERS 4 5 6. For God commanded saying Honour thy Father and Mother Verse 4.5 6. and he that curseth Father or Mother let him die the death But ye say whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me And honour not his Father or his Mother he shall be free Thus have yee made the Commandement of God of none effect by your Tradition Sect. 1 § 1. Honour thy Father and thy Mother Quest 1 Whether is the Father or Mother more to be honoured and loved Answ 1 First Children can never honour and love parents that is either Father or Mother enough because we are imperfect in our Obedience to every precept Answ 2 Secondly I conceive that a vertous Father is more to be honoured and loved then a vitious Mother and contrarily a vertuous Mother more then a vitious Father because there is Tantundem aliquid amplius a naturall Relation to both but a spirituall Relation onely to the vertuous and godly We are commanded principally to love our heavenly Father best and caeteris paribus to love those best next him that are neerest unto him in love and most like unto him in purity Answ 3 Thirdly if we speake properly positively and without any Relation to any thing understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother Qua tales as they are our Father and Mother then wee love them as certaine principles of our naturall beginning and being Now the Father hath the more excellent cause of beginning then the Mother because the Father is Principium per medum Agentis Mater autem magis per modum Patientis materiae And thus if wee looke upon Father and Mother Secundum rationem generationis then we must confesse that the Father is the more Noble cause of the Child then the Mother is If the learned Reader would see this prosecuted let him read Thomas 2.2 q. 26. Art 10. And Arist etheâ— lib. 8. And Anton. part 4. tit 6. Cap. 4. § 8. And Aurtum opus pag. 60 b. Answ 4 Fourthly if we speake of that love and honour which is due unto parents according to their love towards Children then we answer that the Mother is more to be beloved then the Father and that for these reasons viz. I. The Philosopher saith because the Mother is more certaine that the Child is hers then the Father is that is his he beleeves it is his Child but she is sure that it is hers II. Because hence the Mother loves the Child better then the Father doth Arist lib 9. ethic III. Because the Mother hath the greater part in the body of the Child it having the body and matter from her and but only the quickning vertue from the Father h Arist de gen animal lib. 1. IV. Because the Mother is more afflicted for the death of the childe than the Father is and doth more lament the adversity thereof than his Father doth Solomon saith Prov. 10. A wise Son rejoyceth his Father but a foolish Son is a heavinesse to his Mother From whence some say that Fathers in regard of their naturall constitution of body which naturally is hot and dry do more rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children than the Father doth But I will neither trouble my self to prove this nor perswade my Reader to beleeve it but leave it to the Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
Acts 2. and 4. I answer they rather confirm Christ Answ where he is not known and hence Miracles have been wrought amongst Heathens and do belong according to S. Paul to infidels and unbeleevers but not to the Church of Christ Hodiè cessat in ecclesia Chrysost s Col. 3. Miracles cease now in the Church and Gregory gives the reason of it because Plantae rigantur non nisi initio Plants are only watered when they are first set Secondly Miracles cannot make us beleeve Answ 2 and therfore we should not seek or desire them That is Miracles work not faith either I. By their own nature Or II. By any necessity for they do not work upon our understandings but upon our affections begeting there an admiration Matth. 9.8 But III. Onely by the will and disposition of God Who First granted Miracles for confirmation of his word Or for the Tryall of men But Secondly now denies them God sometimes suffereth wicked men to work Miracles as appears by Matth. 7.22 and 24.24 Revel 13.13 14. and 16.14 and Exod. 7.12 22. and 8.7 and 1 Samuel 28.12 yea he permits wicked men to work Miracles that they may deceive others therby as Deuter. 13. Ierem. 23.32 Revel 19.20 and 2 Thes 2.9 c. And therefore wee must not ask Miracles or seek signes at Gods hands lest in his anger he permit them and permit us to be seduced by them Quest 2 Who are here to be taxed and reproved Answ 1 First those who will not beleeve except they see signes and miracles Matth. 27.42 Luke 16.31 Answ 2 Secondly those who faine false Miracles rare and singular are the Popish Priests and Iesuites in this jugling Art or Legerdemâ—ine as appears by their Legends most of which are confessed to be false by Canus Answ 3 Third those who go about to confirm their doctrine Religion by miracles as the Papists do wherein they erre two manner of wayes namely I. That they go about to confirme and prove their Religion by miracles contrary to Deuter. 13.1 And That they contend that Miracles are to remain in all the ages of the Church whereas they are proper only to her nonage Quest 3 Whether can Miracles be wrought in a false Church by false Teachers or not Answ 1 First the Papists answer here by a distinction between Miracles and Prodigies and signes and strange things saying that in a false Church by false Teachers Prodigies and strange things may be wrought as appeares by Matth. 24.24 where Our Saviour saith that false Prophets shall shew great signs and wonders but Miracles are only wrought in a true Church by faithfull Teachers This distinction is ridiculous because both signes and wonders as wel as Miracles are ascribed to Christ Acts 2.22 and Hebr. 2.4 Answ 2 Secondly they answer again hereunto by a distinction of true false Miracles avouching that false Miracles may be wrought in a false Church 2 Thess 2.9 c. by false Teachers but true Miracles are onely wrought in the true Church by true Teachers I. By this distinction if wee may beleeve their own Canus their Church is a false Church and themselves false Teachers for he feares that most of their Miracles are forged yea II. Wicked men and false Prophets sometimes have wrought true Miracles as was shewed before and is plaine from Deut. 13.1 And III. The falshood of Miracles cannot alwayes be convinced or discovered by us Answ 3 Thirdly therefore wee answer that I. The Devill did usually deceive and delude men of old by prodigies and Oracles but Christ being once incarnate all the Oracles ceased And II. That in Popish blindnesse many delusions returned specters spirits ghosts and strange sights being usuall amongst them but the light of reformation arising they vanished no such things in a manner being now heard of amongst us Answ 4 Fourthly and lastly in Miracles these three rules are to be observed to wit I. Let them be impossible in nature for there are many wonderfull things which are naturall and because naturall are therefore no Miracles Exodus 8.18 Iohn 15.24 and Iohn 3.2 Here observe that it is one thing to be impossible to man whose power is onely naturall and another to be impossible to Sathan whose nature is spirituall And here wee must be principally carefull that those things which are impossible unto man be not wrought by Sathan for many are here deceived II. Let Miracles be true and not false as the Popish Miracles are And III. Let them be wrought amongst Heathens not Christians for Miracles belong not unto beleevers but unto infidels 1 Cor. 14.22 § 2. There shall no signe be given them but the Sect. 2 signe of the Prophet Ionas Our blessed Saviour by bringing in Ionas here simply would thereby teach us to consider of the whole History of that Prophet and so to accommodate and apply it both to the Iewes and to our selves that wee may understand wherein Ionas was unto the Iewes a signe First as Ionas was cast into the sea by the Mariners to whom hee betrusted himselfe and was delivered by them as they thought to death So Christ comming unto the Jewes unto whom hee was promised and who were his peculiar people was by them cast out of the holy City and condemned and put to death Secondly as Ionas willingly offered himselfe unto death for the preservation of the ship and those therein So Christ willingly laid downe his life for the salvation of his Church and the faithfull thereing Thirdly as Ionas by being cast into the sea allayed and calmed the tempest So Christ by his death asswaged and appeased the anger of his Father and gave peace of conscience unto his brethren Fourthly as Ionas being after three dayes buriall cast by the Whale upon the shore preached to the Ninivites the doctrine of repentance and brought salvation to those who repented truely at his preaching So Christ after three dayes rising from the grave preached repentance both to the Jewes and Gentiles saving all of both sorts that truely repented Fifthly as Niniveh was not destroyed within forty dayes after Ionas preaching but some forty yeares after as may be gathered from the Prophet Nahum So Ierusalem within or about some forty yeares after Christs preaching was destroyed and taken by Titus and thus Ionas vvas unto the Jewes a signe VERS 6. Then Iesus said unto them Take heed Verse 6 and beware of the leaven of the Pharisees and of the Sadduces Our Saviour in these words doth plainely lay downe this lesson unto us Observ That that religion is vaine and false which doth imitate and resemble the blots and corruptions of the Pharisees Reade Matth. 23.13 c. Luk. 11.43 c and Marke 8.15 And therefore let us examine their Religion a little exactly that so wee may judge the better of the true Religion and acknowledge and avoid the false I will summe up all hâ—re in this one Question Quest 1 Wherein was the Religion of the Pharisees
Thou art Peter because thou beleevest in Petra that is in me the Rocke upon the which I will build my Congregation whom I will have to be called Peters deriving their name from mee the Rocke as thine is derived because whosoever shall beleeve in mee as thou dost shall be called by the same name thou art and who so confesseth me as thou dost shall be called Peter of me Petra that is a Christian of my name Christ Thus Origen in hunc locum saith If we affirme and confesse that Christ is the Sonne of the immortall God as Peter did then are wee Peters and shall obtaine the same felicity that he hath obtained because our confession and his is all one If we confesse Christ to be the Sonne of God the Father revealing it unto us it shall then be said to each one of us Thou art Peter And thus our Saviour calleth him Peter and promiseth to build his Church upon that Rocke which hee had confessed and which hee knew when he said Thou art Christ the Sonne of the living God that is I will build my Church upon my selfe not upon thee because I am the Rocke and thou onely derived from it or one depending upon it ſ Sylloge voc exotic p. 126. § 2. Vpon this Rocke Sect. 2 Who is the Head Quest and foundation of the Church Not Peter or the Pope but Christ Answ for as naturall members take spirit and sense from the head so the Church takes her spirituall life and feeling from Christ who is only able to quicken and give life Ephesians 1 21 23. Colossians 1 16 18. And is therefore by this title of the head of the Church lifted up by Saint Paul above all Angels Principalities and powers Wherefore although the Pope were the successour of Peter and Paul yet should hee not therefore bee the head of the Church which agreeth to none in heaven or under heaven that is meerely a creature but is proper and peculiar to our Lord Christ Against this the Popish Writers generally object Gbject 1 this place arguing thus Christ saith to Peter Thou art Peter and upon this Rocke will I build my Church therefore hee was Ruler over the Apostles and the Foundation and the head of the whole Church and the universall Bishop of the earth And therefore the Pope of Rome his successour is the head of the Church the Bishop chief Ruler over all the particular Churches in the world Peter they say is the foundation of the Church of him it dependeth in him it resteth and he is the head thereof and as God dwelleth in Christ so doth Peter in the Pope Bellarmine frames the Argument thus If Peter be the Rock upon which Christ built his Church then Peter is the Monarch and head of the Church and consequently the Pope his successour because that which in a building is the foundation in a body is the head But the former is true from this verse Therefore also the latter Answ 1 First nothing more undermineth the whole foundation of Popery then to take away the Romish sense and interpretation of these words Thou art Peter and upon this Rock will I build my Church for by Rock in this place the Papists understand not Christ as do the Protestants but Saint Peter and with that confidence and insultation that they challenge all Protestants to answer it or contradict it if they can Let all the Lutheranes come say they and joyn issue with us the authority of this place is invincibly for us yeelding unto us the Triumph Roffensis advers Luth. Art 25. Bellarm de Rom. pon li. 1. Cap. 10. Staplet doctr princip Cap. 3 c. 5. alij vide Dr. Mort. appeal Li. 1. Ca. 2. § 30 p. 36. fine Answ 2 Secondly this Objection is so abundantly answered by our men that I may well spare my pains let the studious Reader instead of many reade onely these few Scharp de Capeti eccles milit pag 100 and 116 and Peter not at Rome pag. 28. c. Cham. tom 2 fol. 376. Willets Synops 152 c. and Bishop Davenant Determin pag. 220 and Pareus s In all which he shal see the present Objection so fully answered that no Papist as yet that I know of hath undertaken to confute their Answers I will adde an Answer or two because this Objection is daily and hourely whispered as a truth undeniable Answ 3 Thirdly if by the Rocke be meant Peter yet not onely Peter but the rest of the Apostles also For the Question being asked of all But whom say ye that I am Peter to avoid confusion gave answer in the name of all the rest of the Apostles upon whom in respect of their Ministery the Church is as well builded as upon Peter Revelat. 21.14 As appears thus I. All being asked the Question it must necessarily follow that either Peter gave answer for all and as the mouth of the rest or else that Christ asked his Apostles a question but received no answer from them which cannot be affirmed without charging Disobedience upon the Apostles who would not Answer when their Master spake unto them and Negligence upon Christ who seeking to strengthen all the Apostles in the faith towards himself should have given them no strength at al neither by experience of the work of God within themselves nor by the glorious promises which he annexed to this confession unlesse he had in Peters Answer received the answer of the rest and in speaking to him had spoken to the rest II. It appeareth otherwhere by Peters own confession that the rest knew that Christ was the Son of the living God as wel as he himself Iohn 6.69 And therfore what should hinder them from making confession of it as well as did Peter and in regard thereof to be as much respected of their Master as he Fourthly although by the Rock here be meant Answ 4 Peter yet it will not follow that Peter is the Head of the Church for those Fathers who interpreted Peter to be this Rock did render other reasons why he was called a Rocke then this because hee was constituted made the Head of the Church Nazianzen saith Petrus petra vocatur c. Peter is therefore called a Rocke because the Church is built upon his faith or hath his faith for her foundation And Theophylact Quia primus eam confessionem edidit super qua Ecclesia fundanda erat Peter was therefore called a Rocke because he first made that publike confession of Christ upon which the Church was built yea Erasmus hath observed in the sentence of S. Cyprian that although Christ had called Peter the Rock yet it was not to make Peter the Imperial top but the representative Type of the Church that as he answered in the name of all so every one professing the same might be a Petrus in his kind Erasm annot in Matth. 16. Accordingly Cardinall Cusanus from S. Hierome answereth that although the word Rocke
Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the likâ— places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the â—ame of the other Apostles having confâ—ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cuâ—ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile agaâ—nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. â— cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
unto the power of the Keys But the Keys were equally to all committed therfore they had all equal power both to preach and to govern That they all had the power of the Keys equally granted unto them appears from this verse wherein the Keys are given to all the Apostles Yea Bellarmine himself confesseth that Iames was Bishop and ordinary Pastor at Jerusalem and therefore with Anselm and Aquinas saith that he is named first by S. Paul Galath 2. Bellarm. lib. 1 de Pontif. Rom. Cap 19. Therefore at Ierusalem Peter was to give primacie to the ordinary Pastor there Answ To this they answer That Rome was the chief Citie and therefore Peter being Bishop of Rome was to have the preeminence Replie But hereunto we reply that Ierusalem was rather to be preferred in respect of place for that City was chosen by the Lord himself to be the chief City of his Church but Rome through the tyranny usurpation of the Romans over other Countries was advanced to that dignity and not by the election and choise of God If the Reader would see how this verse is urged by the Separatists for their Church-discipline let him reade Mr. Bernard against Ainsworth where the Objection is fairly propounded and fully answered Pag. 222 223 224. Verse 20 VERS 20. For where two or three are gathered together in my name there am I in the midst of them Sect. 1 § 1. Where two or three are gathered together Quest What doth our Saviour mean by these words Vincentius serm hyem pag 544. thus commenteth upon them First Answ when the Rulers and Governours of a Citie or land are gathered together for the good and benefit of the City or common-wealth they are then gathered together in the â—ame of Christ who according to his promise will bee in the midst of them Secondly when the Pastors Prelates and Presidents of the Church are convened together in a Convocation or Synod for the good of the Church of Christ they are then gathered together in the name of Christ who according to his promise will be in the midst of them Thirdly when the faithfull meet together in the house of God for the celebration of the worship and service of God they are then gathered together in the name of Christ who according to his promise will be in the midst of them Here Vincentius playes with the words and pleaseth himself with his own conceits thus When the congregation is met together in the Temple there are but Two that is Clergy and Laity or men or Women or Three that is the people on the Ministers right hand and those on his left hand and himself which is in the midst of the Pulpit Or there are but two that is the Preacher and the People or Three namely the Laymen and the Ecclesiasticall men and the Preacher Fourthly we adde that when two or three are privately met together in a family for Prayer or other holy exercises they then are gathered together in the name of Christ who according to his promise will be in the midst of them for he regards not so much the multitude of supplicants as the sincerity of the heart and therefore when a little family joyns together about the worship and service of God then Christ will be present with them and also assistant and gracious unto them § 2. Shall be gathered together in my name It is controverted between us and the Church of Rome Object by whose authority generall Councels ought to be called and they say that they are only to be called and appointed by the Popes authority or his assignment and that Emperors and Kings have no power at all to call them and for the proof hereof urge this place thus Counsells ought to be congregated in the name of Christ that is by him that hath authority from Christ so to congregate them Nam in nomine idem est quod ex authoritate for in the name of Christ is the same with by the authority of Christ but Christ did not commit his Church to Tyberius but to Peter and his successors when he said Peter feed thou my Lambes Bellarm. lib. 1. de Concil Cap. 12. First the exposition of the Iesuite is grosse Answ 1 and absurd in a double regard to wit I. If to assemble in the name of Christ be to assemble by the authority of the Pope then it will follow that none are assembled in the name of Christ and that Christ will be present with no assemblies or congregations but onely those who send up to Rome for a licence that they may assemble and come together then which what more absurde II. If it be one and the same thing to convene together in the name of Christ and by the authority of the Pope then it will follow that the four first generall Councels viz the Nicene Constantinopolitane Ephesine and Chalcedone Councels which were so singularly approved of were not called or congregated in the name of Christ because they were appointed not by the Pope but by the Emperors yet Socrates lib. 1. Cap. 6. dare say that they were gathered together in the name of Christ Cardinall Cusanus goes farther affirming boldly that the authoritie of a Councell doth not depend upon the Pope Quia tunc non fuissent octo prima Concilia omnia firma quoniam per Imperatores congregabantur Card. Cusan Concord Cathol lib 2. Cap. 25. because so we should thus disanull the authoritie of the Eight first generall Councels which were appointed by Emperours c. Answ 2 Secondly the Assumption of the Objection is false that Christ gave not the Church to Kings but to Peter and his successors For we reade that the Church was committed to Kings Esa 44.25 And David did distribute the Ministeries and other Kings have had care of the Church But we no where reade that the Church was committed to the Pope and therefore it followes not neither the Church was committed to Peter therfore it belongs to the Pope onely to call Councels Answ 3 Thirdly this Phrase to bee assembled in the name of Christ doth not signifie the efficient cause of the Assembliâ— but the form viz. to be assembled in unanimitie and concord and the power and Spirit of Christ as both Chrysostome hom 4. in Matth Arias Montanus in hunc locum expound the place Answ 4 Fourthly this phrase In the name of Christ doth not alwaies signifie authority but sometimes faith and the profession of Christ as Infants are baptised In the name of Christ yea sometimes in the name signifies for Christs sake as Ephes 5.20 Matth. 19.29 Iohn 14.14 But here it signifies in the power and vertue of Christ Scharp de Concil pag. 392. Answ 5 Fifthly in these words When two or three are gathered together in my name c. the promise of our Saviour is generall respecting as wel the congregations and Assemblies of the faithfull in prayer as in Councels Now shall not Christian men any
betwixt us and the Church of Rome whether there are more causes of divorce then Fornication only and they hold the affirmative and wee the negative Separation from bed and board may be admitted say they for divers causes Concil Trid. sess 24. can 8. Bellarm. lib. 1 de Matrim c. 14. Now against this their opinion we urge this Argument drawne from this place Argum. What God hath joyned together man must not separate But the Papists in devising so many separations as they doe from bed and board doe put asunder those whom God hath coupled for where the duties of marriage are broken off there marriage it selfe is also dissolved if the man and wife be no longer bound to render the carnall debt one to another and other services of love the bond of marriage it selfe is loosed betweene them and consequently they are divided whom God hath coupled This is Chemnitius his Argument and is opposed by Bellarmine and amply answered by Dr. Willet synops 777. 778. To which place I referre the Reader It is controverted also betweene us and the Church of Rome Whether the Pope can dispense with those who are married and both the practice of the Pope and the opinion of the Popish writers shew that by his dispensation he can dissolve lawfull and perfect Matrimony Now against this we produce this place That which God hath joyned Argum. man must not separate or put asunder Hereunto we may adde Luk. 16.18 and 1 Cor. 7.10 In which places both Christ and St. Paul say That man and wife joyned by Christ must abide during life together or live unmarried and not be severed by the Popes dispensation Answ Bellarmine Lib. 2. de Monach. Cap. 28. and divers others say That those who are married may be separated if the one party be desirous to enter into holy Orders though the other be not agreed if their marriage be not consummate by carnall copulation but was only publikely ratified and confirmed by the rites of the Church and the consent of both parties More plainely their opinion is this The Pope by his dispensation may dissolve a marriage in these two cases to wit First if either the man desire to become a Monke or the woman a Nunne And Secondly if the marriage have been onely publikely ratified but not consummate by carnall knowledge and the reason to prove this which is given both by Bellarmine and others is That CHRIST speakes here onely de matrimonio consummate and that Matrimonium râ—turâ— with which the Pope dispenseth is not de jure divine Hereunto we reply First CHRIST speaketh here absolutely and Reply 1 maketh no mention at all of copulation or Popish consummation Secondly Matrimonie with Papists is a divine Reply 2 Sacrament and consequently it both is perfect without carnall copulation and also indispensable by the power of man If we may beleeve their owne famous Iesuits Melchior Canus who saith Spiritus sanctus et Sacramenti gratia per coitum non datur Canus de locis Lib. 8. Cap. 5. Pag. 246. The holy Ghost and the grace of Sacrament is not given by copulation Thirdly it is absurd to say that marriage begins Reply 3 to be a sacrament by carnall copulation and was not a sacrament by the Priests action Fourthly it followeth hereupon that there Reply 4 was not perfect matrimonie betweene Adam and Eve for their matrimonie was in the state of innocencie and before all carnall knowledge Fifthly it followeth hereupon that the marriage betweene Ioseph and Mary was not perfect matrimonie for there doubtlesse wanted carnall copulation and yet the Angell of God feared not to call her Iosephs wife Sixthly both the Pope hath dispensed with marriages or by his dispensation dissolved them even after copulation and also many popish Doctors deny that he may give dispensation for the dissolving of those marriages which are ratified and performed according to the rites of the Church with the consent of both parties although not consummate by carnall copulation If the learned Reader would see this to the life prosecuted and proved I referre him to B. Davenant De Iudice controv pa. 138. 139. and Mr. Bels bold challenge pag. 36. 37. 38. 39. 40. VERS 7.8.9 They say vnto him Vers 7.8 9. why did Moses then command to give a writing of divorcement and to put her away He saith vnto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so And I say unto you whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery § 1. They say vnto him Sect. 1 The Pharisees here demand of Christ Quest whether Moses coÌ„manded that which was unlawfull Hereunto our Saviour answers these things namely First Answ he denies not but that Moses gave a commandement concerning a bill of Divorcement Secondly he grants that Moses did permit them to put away their wives but he denies that Moses gave any such commandement Thirdly he gives the reason why Moses did permit that which in it selfe was unlawfull viz. because of the hardnes of their hearts for the avoyding of a greater inconvenience namely murder as was shewed before Chap. 5.31 Fourthly he shewes the true and onely cause or the onely true cause of divorce namely adultery Whosoever putteth away his wife except iâ— be for fornication c. Sect. 2 § 2. Why did Moses command to give a writing of divorce and to put her away What is the difference betweene Repudium a putting away of a wife and Divorsium a Divorce Modestius saith they differ thus Repudium a putting away hath place belongs unto those who are contracted thus after Ioseph and Mary were contracted he thinking her to be with child was minded Repudiare to put her away Math. 1.19 but Divortium a Divorce is a separation of man and wife after that matrimonie is consummated both by publike legall rites and carnall knowledge Reupdium Inquit est inter contractos at Divortium inter maritum et uxorem Post matrimonium consumatum Sect. 3 § 3. But from the beginning it was not so Bishop Cowper in his seven dayes conference observes hence That if controversies of Religion were decided as our Saviour decided the question concerning Divorcement the quarrell betweene us and the Church of Rome were soone ended For being demanded whether men might put away their wives as Moses permitted them He answers no because from the beginning it was not so caving this to us as a Maxime in Religion and a most sure rule whereby to try trueth from falsehood What hath not beene from the beginning let it be rejected as a noueltie Now how many novelties there are in the Church of Rome which cannot be proved to have been from the beginning is proved by B. Cowper pag. 7. 8. 9. c. And divers of our owne learned * See Bp.
to put away their wives as often as they would but herein they erred Answ 3 Thirdly the Apostle Paul also speaketh of a personall good or commodity which is joyned with a single life because the single did more easily undergoe persecution then the married Vers 26. Sect. 3 § 3. All men cannot receive this saying The Papists usually blame us because sometimes wee refuse to subscribe to the opinion of some one or other Father and ancient writer yet themselves can reject them by the grosse As for example Maldonate the Jesuite Comment in Math. 19. Saith That almost all that comment vpon this place of Scripture doe note that all men are not capable of the state of single life because they have not the gift of continencie Now observe these things viz. First that the Fathers by their exposition of this place did imply a necessity in some to marry namely for those to whom the gift of continencie was not given Secondly that the Jesuite himselfe confesseth That almost all the Fathers doe expound his place to signifie that it is not in all mens power to live unmarried because of the want of the gift of continencie Thirdly amongst these Almost all he reckons vp Origen Tract in Math. 7. Gregory Nazianzen Orat. in haec verba And Ambrose in exhort ad Virgil. Who expounds the place as wee have said Fourthly yet hereunto he vouchsafeth onely this answer I cannot agree hereunto nor be brought to follow this interpretation but thinke rather that CHRIST by saying All men receive not this saying meant that all men did not understand it Such is the partiall practise of our Adversaries in condemning Protestants of impudencie for refusing the testimonies although but of a few and yet will Maldonate have it held a point of learning and wisdome in themselves to reject as oft as they list Almost all Against the vow of single life imposed by the Church of Rome vpon all the Clergie Argum. wee produce this Argument drawne from this place Continencie is a hard thing and is not given to all All men receive not this saying And therfore it ought not indifferently and without any difference to be imposed vpon the Clergie First Bellarmine hereunto answers That they Answ 1 onely ought to bee Priests who seeme to have this gift of continencie But there is nothing seene in their Masse Priests nor in those who enter into Orders Reply by which it may be collected that they have this gift any more then others And certaine vowes and burdens ought not vpon â—ncertaine conjectures to bee imposed vpon the consciences of Christians Secondly he answers that the Clergie may have Answ 2 the gift of continence if they will But they have no more power to containe if they will Reply then Paul had to perfect what he would Rom. 7.15 Yea suppose that hee might containe that would yet who in these things could be certaine that alwayes his will should be to abstaine Quibus datum est non qui voluerint dicitur quoniam non est volentis neque currentis sed miserentis Dei a quo datur donum virginitatis servanda Non dicit qui vult sed qui potest capere quia et si velles non sentis te tantae constantiae ut possis non es de numero eorum qui possunt capere Cajetane in hunc locum Against this they object Christ hath made a Object 1 generall promise That whatsoever any asketh of God in his name they shall receive it Iohn 14.14 and 15.16 And St. Iames saith If any lacke wisedome let him aske it of God who giveth abundantly Iames. 15. First St. Iames saith If any lacke wisdome not Answ 1 if any lack the gift of continencie let him pray and it shall bee given him and therefore that place is ill applied to the present purpose Secondly it is palpably absurd to understand Answ 2 Christs words without any Limitation That whatsoever any asketh of GOD for CHRISTS sake hee shall receive it as for example If this exposition of Christs words Iohn 14.14 and 15.16 be true then it will follow that all the Cardinals Bishops and Priests in the world shall be Popes at one and the same time upon this supposition that they all prayed to God for Christs sake to make them Popes when the Popedome is vacant and so according to their opinion that the Pope is the head of the Church the Church would be made a true monster indeed But this they will say is absurd and therefore let them say no lesse of their generall and indefinite exposition of Christs words Answ 3 Thirdly the holy Evangelist else-where expounds the place adding this limitation if we aske any thing according to his will he heares vs. 1. Iohn 5.14 And therefore not whatsoever in generall Answ 4 Fourthly wee say that there are two sorts of gifts to wit I. Some gifts are generall promised to all the faithfull And. II. Some are singular and peculiar now this St. Paul saith God distributeth not indifferently to all the faithfull but as he pleaseth to one thus and another so 1. Corinth 12.11 Now the gift of continencie is not one of the first sort but of this second and therefore all cannot receive it though they pray for it When the Apostles had said It is not good to marry our Saviour replies All men cannot receiue this saying save they to whom it is given For there are some Eunuches which were so borne from their Mothers wombe and some so made by men and some who make themselves such for the Kingdome of Heavens sake Hee that is able to receiue it let him receive it From these words Bellarmine collects three things de Monach. lib. 2. Cap. 9. namely First that in this place no precept is given concerning continencie or the conservation of Virginity because in this Chapter marriages are proved and approved Yet Secondly in this place there is given Consilium a Counsell concerning continencie and the preservation and conservation of virginity because when the Disciples had said It is not good to marry the Lord doth not say yea but it is good and expedient but he that is able to receive it let him receive it And Thirdly from hence he gathers that this continencie doth not onely afford vnto us and bring along with it a corporall utility but it hath also a reward in Heaven because our Saviour here saith Some have made themselves Eunuches for the Kingdome of Heavens sake Object 2 The summe of his Argument which hence he brings to prove Supererogatory workes is this Virginity is a good worke which is not commanded but commended and yet there is made unto it a promise of the Kingdome of Heaven therefore there are workes of supererogations which shall be rewarded Answ 1 First wee say that neither in this place nor in any other is given a generall command to all men equally which binds them to lead a single and a virgins life for this
is unlike in three regards viz. I. In respect of the objects or things loved For God and man who are to be loved are divers objects II. In respect of the originall For the love of our Neighbour springeth from the love of God but not contrarily III. In respect of the degree for wee are to love God more then our Neighbour Sect. 5 § 5. Thou shalt love thy neighbour Quest How can we love our neighbour at all seeing we are commanded to love God with all our heart soule and mind Answ 1 First the sincere and true love of our Neighbour is not contrary to the Love of God but according or agreeable thereunto and therefore it takes nothing away from the love of God but is rather a fulfilling thereof Answ 2 Secondly he who loves not his neighbour loves not truely his God The husband is commanded to love his wife even as CHRIST loved his Church and yet he may love his children too yea if he love not his children it is an argument that he loves not his wife a◠the mother of his children The wife is commanded to love her husband and yet she may love her children yea if shee doe not love them it is certaine that shee doth not love her husband the Father of her children Children are commanded to love their Parents and yet they may love their brothers and sisters yea if they doe not love them it is a signe that they doe not love their Parents truely And thus except we love our Neighbour we cannot love our God 1 Iohn 4.20 Sect. 6 § 6. As thy selfe Quest In what sense is our neighbour to be beloved as wee love our selves Answ In this precept Sicent As doth not denote an universall and absolute parity or equality but an analogy and resemblance which likenesse or resemblance principally consists in these things namely First as we would neither doe nor wish evill unto our selves so neither must wee unto our neighbour Secondly as we wish well and doe good unto our selves so we must also unto our neighbour Thirdly as we doe this unto our selves out of a true love unto our selves so also must we unto our brethren Fourthly as we love our selves for Gods sake so wee must love our brother for his sake also Fifthly as wee must not so love our selves that we would sinne rather then displease our selves so neither must wee so love our brethren that we would condescend unto evill rather then displease them Sixthly as we must not love our selves more then God so neither must we love our neighbour more then him Sect. 7 § 7. Vpon these two hang all the Law and the Prophets Quest 1 Wherein doth the whole Law of God consist Answ 1 First the Lord hath summed up all that he requireth in one word Love Rom. 13.10 Love is the fulfilling of the Law Answ 2 Secondly he hath enlarged this word in two In this place verse 37 Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy selfe Thirdly he hath enlarged these two into ten words Deuter. 10.4 And he wrote on the Tables Answ 3 the ten words Fourthly he hath yet further enlarged them into Answ 4 Moses and the Prophets in this verse On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent hang even as we hang a thing upon a naile Esay 22.23 so the Law and the Prophets hang upon these two precepts Fifthly Love the contents of the Law is twofold Answ 5 viz. I. Of God which consists in worship and therefore First we must worship the true God with internall worship and the love of the heart Precept 1. Secondly we must worship the true God truely Now this true worship of God is described both I. Generally that is we must worship nothing with God but worship him without all mixture of Idolatry Precept 2. And also II. Particularly where we learne that his worship is either First private for we must honour and reverence his name and not blaspheme it Precept 3. Or Secondly publike which consists in the workes of the Lords day II. Of our brother Now this love is either First externall and consists in duties which are either I. Publike and enjoyned Precept 5. Or II. Private towards our neighbour that is First towards his person Precept 6. Secondly towards his chastity Precept 7. Thirdly towards his substance Precept 8. Fourthly towards his reputation and good name Precept 9. Or Secondly internall described Precept 10. And thus we see the summe and contents of the Law Why doth our Saviour reduce all the Commandements Quest 2 to these two the love of God and of our neighbour Because as man consists of two things namely Answ a soule and a body so the body of Religion consists of these two Precepts And as we see all things with two eyes and heare all things with two eares and smell all things with two nostrils and worke with two hands and walke with two feete so in like manner in these two Precepts viz the love of God and of our neighbour we see heare and worke all things that are necessary to salvation And therefore aptly are they reduced by our Saviour unto these two Aureum opus Page 45. What is the meaning of these words On these Quest 3 two hang all the Law and Prophets The meaning is that all other legall obedience Answ which is contained in Moses and the Prophets doth spring from our love unto God our neighbour In the Prophets also is the promise or doctrine of the Gospell Object therefore CHRIST seemeth not to speake aright in this place He speaketh of the doctrine of the Law not of the Promises of the Gospell Answ as appeareth by this question of the Pharise which was the chiefe Commandement not which was the chiefe Promise And therefore CHRIST answereth him directly Vers 43.44.45 VERS 43.44.45 He saith unto them How then doth David in spirit call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstole If David then call him Lord how is he his Sonne Sect. 1 § 1. How then doth David in Spirit call him Lord. David here Prophesying of CHRIST and ordinarily called The Prophet David may moue this Quaere How he was a Prophet and how he Prophecied Quest There were two sorts of Prophets namely Answ First some were Prophets by inspiration and office that is who continued still to be Prophets as Esay and Ieremy now these were properly called Prophets ordinarily the Jewes called them Prophetae per missionem Prophets by message Rabbi David Rimchi praefat in Psal Secondly some were Prophets onely by inspiration and these lived not as Prophets neither continued they in that calling and thus David and Daniel are called Prophets although the one was a King and the other a Courtier and these the Jewes called Prophetae per Spiritum sanctum Prophets
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
limited the words As I. Stella in hunc locum saith They sit in Moses Chaire Cum bona docebant c. when they taught good things such as Moses prescribed II. Iansenius Concord in Matth. 23.2 Cap. 120. saith Non est illis obediendum c. They must not be obeyed when they teach any thing contrary to that Chaire III. Emanuel Sa in hunc locum saith Non tenemur hoc loco c. This place bindeth us not to obey them if they teach that which is evill for that is to teach against the Chaire IV. Maldonate in locum saith de doctrina legis et Mosis loquitur He speaketh onely of the Doctrine of the Law and of Moses V. Carthusian in hunc locum saith Hoc non est absolutè et universalitèr intelligendum c. When our Saviour saith Doe whatsoever they bid you we must not understand it universally and absolutely but of their lessons and doctrines which are not contrary to the Law of Moses VI. Erasmus s Matth. 23.3 saith Cathedrâ Mosis c. Christ did not understand by Moses chaire the doctrine of the Priests but the Law of Moses neither were they to be obeyed further then they taught according to that Law VII Ferus Lib. 3. in Matth. 23. saith Praeceptum Christi quaecunque dixerius vobis servate et facite ctc. That CHRISTS Commandement Observe and doe whatsoever they bid you bound them not to observe all the Decrees of the Pharisees but so farre forth as they agreed with the Law c. VIII Let the Reader if he desires more Expositors read Gloss in Matth. 23.2 and Nicol. Gorr ibid. and Ariat Montan. elucid ibid. Aquinas 2. 2. qu. 104. Artic. 5. et August Tract 46. in Iohan. Where he shall heare them with one mouth and mind say Sedere super cathedram Mosis c. To sit in Moses chaire is to teach according to the Doctrine and rule of Moses Law and to command things agreeable thereunto that is to say true doctrine and the same that Moses taught wherein onely they might be followed and no further Secondly because if the Pharisees be not to be heard beleeved and obeyed in all things but in some onely then of necessity we must have another rule whereby we may be directed in our hearing for else how can we tell wherein we must follow our teachers and wherein we must not And therefore there must be a Judge in Religion and the matters of faith above the interpretation of the Prelates of the Church Thirdly the Pharisees taught many errors and blasphemies and that I. Both against the Law of Moses Matth. 5.20 and 15.3 and 25.13 And also II. Against the divinity of Christ Marke 14.64 Iohn 7.48 and 8.13 and 9.22 24. and 19.7 15. And in this regard our Saviour bad his Disciples Matth. 16.6 12. to beware of the leaven of the Pharisees which was their Doctrine Wherein he had gaine-said himselfe if by Moses chaire he had meant any thing but the prescript of the Law or by those words had commanded us in all points to doe according to the Prelates doctrine for then the Jewes must not have honoured Parents nor loved their Enemies nor beleeved in Christ because the Pharisees taught against these things I enlarge not this here because both in the fore-going question something hath beene said and in the following answer of this objection something shall be said of the errours of the Pharisees Fourthly Moses himselfe did preadmonish us not alwayes to heare all who sate in his chaire Deuter. 18 19 30 21. And therefore the Prelates are not to be obeyed in all things which they teach Answ 4 Fourthly we answer to Latomus his Argument CHRIST saith Whatsoever they bid you doe that observe and doe therefore the authority of Ministers is necessarily to be obeyed in all that they teach We deny the consequent and that for these reasons viz. I. Because when the authority of the Ministers is named in the conclusion either it is to be understood First of all Ministers together in generall now if he thus understand it he declines wholly from the true sense of the place for when CHRIST named the Scribes and Pharisees he understood not every one as appeares by that which followes They love the uppermost roomes at Feasts verse 6. And they say and doe not verse 3. And doe not after their workes verse 3. All which cannot be understood but of particular persons and almost all the Fathers have applied this Doe not after their workes unto particular Pastors as if our Savior would say according to the Aphorisme Vivimus legibus non exemplis People must frame and direct their lives according to the Pastors Doctrine out of the word and not according to their lives and conversations Or Secondly by the authority of Ministers is to be understood every particular Minister whatsoever now if he thus understand it then I. He doth not touch the question which is concerning the authority of the Church in judging of matters of Faith for the Church is not in every particular Minister And II. The Papists themselves will not say That every one that sits in Cathedra or to whom is given Ecclesiasticall authority is an absolute Judge of all controversies II. Because if the authority of the Ministers of the Church be absolute and that it is necessary to obey them in all they teach then it is necessary that such authority should have beene given unto the Scribes and Pharisees and such an infallibility in them For if the Papists will goe about from hence to prove the absolute authority of the Church in judging of all matters of faith and doctrine then they must needs grant such a power and authority to have beene in the Scribes and Pharisees and therefore seeing theirs was not absolute and supreme no more is the Ministers now That the authority of the Scribes and Pharisees was not absolute appeares both by the severall expositions of the Interpreters of this text mentioned in the former answer and also by this Medium If their authority had beene absolute and that it was necessary to have obeyed them in all things then we should never have departed from them but this is false for Matth. 16.6 CHRIST saith Take heed of the leaven of the Pharisees which the Evangelist expounds to be meant of their Doctrine Whence we see plainly that somethings were to be avoided which they maintained and taught therefore these words of CHRISTS The Chaire of Moses doe not signifie absolute authority III. Because if the authority of the Scribes and Pharisees had beene such as that it was necessary to obey them in all things then they should have beene the rule of truth but this is false for the rule is alwayes like it selfe and never declines a Rectitudine from truth and rectitude but the Pharisees were not alwayes like themselves that is as those that sit in Moses Chaire and very often did depart from the
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est veâ—bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo â—b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both iâ— regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his bâ—dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not driâ—ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but
who were Romans and strangers and therefore no wonder if they did not understand the words of Christ If this exposition be true as is acknowledged by divers eminent Popish writers which we shall name by and by then thâ— meaning of the Argument is this Those without the Church that is Heathens did not understand these words of Christ Therefore those within the â—hurch that is Christians may not read the word or Christ in a language which they understand This is so absurd a Consequence that I will forbeare the refutation thereof Answ 2 Secondly some answer that they who said He calleth for Elias were the rude and igâ—orant people who stood by and understood not Hebrew but thought he had called Elias whose name as it seemed to them he pronounced in Hâ—brâ—w Now if this be the true sense of this place then the meaning of the Cardinals argument is this There were some so ignorant among the Jewes and so â—ll read in the Scriptures that they could not understand Christ when he uttered this sentence of the 22. Psalme in hebrew Eli Eli lamasabacthani And therefore none must read the Scriptures in a toung which they understand but they of the Clergie although they be as able to read them in the Originall tongues and to understand them as they of the Clergie are This consequence being as absurd as the first I passe it by Answ 3 Thirdly Beza answers upon this verse that these who say He calleth for Elias and wee will see whether Elias will come were Iewes and spake not this through ignorance of the Hebrew tongue but out of prophaâ—e wantonnesse taking occasion hereby according to their old wont to mocke and deride CHRIST as if they would say When he cannot free himselfe he calleth upon Elias to helpe him and deliver him Now there is a probability of truth in this for undoubtedly there were Iewes standing by as well as Gentiles and in probability some learned Iewes who understood the Hebrew tongue and the sense of the Hebrew text as well as ignorant and unlearned Now if this exposition be true then the meaning of the Jesuits Argument is this some understood these words of our Saviours but profanely mocked and wickedly perverted them therefore none hereafter but the Clergy must read the word of God in a tongue which they understand This Consequence all learned Papists will blush at and therefore I enlarge it not Yea this answer doth overthrow the Antecedent of the Argument which affirmes that they who spake these words Hee calleth for Elias understood not indeed what Christ spake And thus whether the place speake of Gentiles or Iewes and that whether learned or unlearned yet it will not mâ—ke for their prohibition of reading the Scripture in the vulgar tongue Fourthly these words which were spoken by Answ 4 our Saviour upon the Crosse Eli Eli Lamasabacthani were not understood by those who stood about him Therefore no Lay person must read the Scripture in a tongue which is understood by him followes not For I. These words were spoken to God his Father who understood well enough what he said and not unto the people And II. When CHRIST spake unto the people and teached them he then spake unto them in a tongue which they understood which is so evident from the Gospell that no Papist dare justifie or maintaine the contrary Yea upon the Crosse when he spake unto the Thiefe he spake unto him in a language which he understood And III. These who stood about CHRIST and spake these words were mockers persecuters and enemies and therefore it followes not these understood not what was said therefore none must read the Scriptures And IV. These through affected or wilfull ignorance or at least for want of teaching understood not what CHRIST here said therefore none by reading of the Scriptures in a knowne tongue must learne what CHRIST saith unto them followes not And V. It was not all that were about the Crosse or about CHRIST on the Crosse that said these words Hee calleth for Elias and therefore it followes not that none of the Laity must read the Word in a knowne tongue verse 47. it is said Some of them said c. not all of them said c. Now a particularibus ad universalia non valet consequentia Some could not say Shiboleth therefore none must say Shiboleth is an Argument which deserves a lash VI. It may be that these who mockingly said Hee calleth upon Elias were Scribes and Pharisees and it is hard if I should affirme this for the Papists to confute it and then the Argument goes directly against the Clergy as he frames it viz. The Scribes and Pharisees understood not or perverted CHRISTS words and therefore no Priests or Church-men may read the Scripture nor understand it Object 2 The Papists object this place further to prove Invocation of Saints arguing thus This invocating of Saints was held and practised by the Jewes as appeares by this their speech He calleth upon or he prayeth unto Elias and therefore it is no novelty or such an erroneous opinion as deserves to be exploded out of the Schoole of Christians See Bp. Mort. app Lib. 3. Cap. 7. § 2. page 374. Answ 1 First to prove the invocation of Saints from Christs invocating of his Father is too too grosse Answ 2 Secondly to invocate the Saints was the opinion of the Iewes and therefore may be held by the Christians is a very bad conclusion For themselues will not say that all the opinions maintained and held by them either ought or may lawfully be maintained by us Answ 3 Thirdly for a Papist to prove Invocation of Saints from the practise of the Iewes before Christs ascension is a very unadvised enterprise for either I. Before Christs ascension the soules of the Saints were in heaven and then Limbus patrum fals to the ground Or else II. They were not in heaven but in Limbo patrum and then the Iewes erred in this opinion for according to the doctrine and tenet of the Church of Rome the Saints were not to be prayed unto untill they were in heaven because how can they mediate and intercede for us unto God who First are excluded out of the Lords glorious presence Secondly who know not our wants nor heare our prayers Now the Papists say that the Saints in Heaven may be prayed unto because they stand before God or in his presence and because they see all our wants in the face of God as in a glasse but not so when they were in Limbo patrum And therefore J conclude If the Saints were in Heaven before Christs ascension then the Papists erre in their opinion of Limbus Patrum if the Saints before that time were not in Heaven then the Iewes erred in their opinion of the invocating of Saints and if the Iewes erred herein then this will prove but a lame Argument the Iewes erroneously prayed unto the Saints when they could neither heare nor
men when themselves were armed and set there on purpose to preserve the body from the theft of the Apostles Jf others tell them that the Apostles stole him away then why doe they so boldly relate it of their owne knowledge and not rather produce the authours of the report and make them prove it And thus by infinite absurdities it may be shewed that this speech of the souldiers was a wicked untruth and a wilfull lye Vers 18 VERS 18. And IESUS came and spake unto them saying All power is given unto me in heaven and in earth All power is given unto me in heaven and in earth Quest 1 Who gave this power unto CHRIST God the Father or the whole blessed Trinity for where this is ascribed to the Father Answ there Father is understood essentially and not personally Chap. 11.17 Yea who can give all manner of power to the humanity of CHRIST but the onely true God Quest 2 What manner of power is this which is given to CHRIST Answ 1 First in generall it is a plenary power All power is given to â—eâ— c. Secondly againe in generall it is not onely a Answ 2 terrene but also a Celestiall power All power is given unto me in heaven and in earth Thirdly more particularly a three-fold power Answ 3 is given unto CHRIST namely I. Of Dominion for he rules over all and al power and dominion is subordinate unto him Now this Dominion is two-fold to wit First Generall over all in generall he being the King of Kings Secondly Particular over all his children and theferore he will protect and defend them II. Of Disp n â—tion and thus he is the Lord and Master overall Matth. 11.27 Iohn 3 30. He is the Head of his Church and all the senses externall and internall lye in the head he is the fountaine of all grace from whom is derived unto us whatsoever is good III. Of Iudgement and that both of this world and also of the last day for he shall judge all men and all matters And thus unto him is given a power of Dominion whereby he rules over all a power of Dispensation whereby he distributes imparts bestowes and gives what he will unto whom he will and a power of Iudgement whereby he punisheth and rewardeth whom he pleaseth here and whereby he wil acquiâ—te and condemne whom he will at the last day And therefore most truly is it said by him All power is given to me both in heaven and in earth Some object this place for the Vbiquity of Christ Object 1 arguing in this manner Christ saith all power is given to me now this power was not given to his Deity for that is equall with God and therefore it must be given of necessity to his humanity If then Christs humanity haue all power it is omnipotent and so can bee every where There are two things which I will distinguish for the better understanding of this Objection herein viz. that Christs humanity is every where to which we give the two first answers and that it is Omnipotent to which we give the third First in generall we must distinguish here between Answ 1 that power which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia and that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that power which we call authority and which is grounded upon law and such is the power of Kings over subjects Parents over children Husbands over wives and Masters over servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a faculty or ability to doe any thing and consisteth in force power and strength and such is the power and puissance of most mighty Kings Now there is a great difference betweene these two neither is one a necessary consequent of the other as for example we have many Kings and Monarches who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are of power to subdue their neighbours and yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any legall power over them and on the contrary many have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legall authority who haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or poetency to represse rebellious subjects that is they have right but they want might Secondly the word here used is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me saith Christ is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies not an ability to doe all things but authority to rule all things so as when CHRIST saith All power is given to me he meaneth all that Authority rule and Dominion which was given to him after his Resurrection over all things both Celestiall and Terrestriall as to the King of Heaven and Earth so that by vertue of this power he might send his Disciples now to the Gentiles which before went onely to the lost sheepe of the house of Israell And he saith not all power is given to my humanity but to mee even a power of ruling judging condemning absolving and in briefe of doing all things which may worke for the glory of his Father and the good of his Church But this power doth not prove his Humanity either to be of an infinite nature for every where for although his Divinity be of an omnipotent and infinite nature and consequently every where yet his Humanity being created is of a finite nature yea a finite creature and therefore cannot really be every where To conclude as it is impossible for a finite creature to be really every where so this ubiquity cannot so be given to Christs infinite Humanity as in its owne essence properly and really it should be every where Answ 3 Thirdly wee say that this attribute of Omnipotencie is to be given to none but onely to God no not to the humanity of CHRIST which because it could not helpe it selfe in that great agony prayed to his Father to let the Cup passe away from him and being in the like case upon the Crosse he continued his prayer unto his Father Now would the humanity have prayed to God if it had beene Omnipotent Object 2 But Christ saith That all power is given to him in heaven and in earth which power is given to his humanity not to his Deity and therefore his humanity is Omnipotent for where all power is there is omnipotency Answ 1 First as we said before Christ speaketh of that power which we call Authority not of that which we call potencie for hee saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potentia but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed omnis potestas is given unto me speaking of that authority which was given to him after his Resurrection Answ 2 Secondly he saith not all power is given to my humanity but to mee that is to my person the which power was therefore said to be given to him because whilst he was in the forme of a servant he emptied himselfe of all glory and after his Resurrection it was againe restored unto him and hee
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall