But they object, that Christ for Greeting taxed the Pharisees;e They love greetings in the markets. I answer; he taxed their ambition, not their gratulation, he blamed not their affection, but their affectation. It was the direct charge;f When ye come into an house, salute it. But Saint John forbiddeth the Elect Lady, to give some men the good speed.g For he that biddeth them God speed, is partaker of their deeds. The answer is easy, the Apostle spake, of some notorious apostates, and dangerous heretics: now to salute such might induce some familiar conference, which he would not have the good Lady admit. So Cyprian, let there be no commerce with them; but simus ab illis tam separati, quàm illi sunt ab Ecclesia profugi Receive them not to thy private house, that will not communicate with thee in Gods house. She might be weak and simple, they strong and subtle.h For there are some that creep into houses, and lead captive silly women, laden with sins, and led away with diverse lusts: and then the best way is to shut them out of doors. But ⟨p. 33⟩is every man an heretic, that we should so blanch him? But they plead further; we know not every passenger to be a brother. The greater their pride, that think themselves too good to brother with them that are baptised into Jesus Christ. Charity would presume all those, that are washed in the same Sacramental water with our selves, to be our brothers. Indeed to declare them truly they think no man their brother, that holds with Ceremony, decency, and discipline. But Saint Paul tells them, that the true bond of unity, is not one ceremony, nor one policy, nor one discipline: buti One God, one Faith, one Baptism, &c. There is difference between another discipline, and another doctrine. But lastly they allege, that in these short passages, men talk of God, but think not of him, and so take his name in vain. Nay but is not this rather to take Gods name in vain, to avouch so uncouth an error? why shouldest thou think, that men think not of God.k For who knoweth the things of man, save the spirit of man which is in him? yield that there is sometimes less intention in these short blessings, then in settled devotions; what then, shall we forbid men to pray, because their minds are often wandering; or children to say grace, because they do not perfectly understand?
But they object, that Christ for Greeting taxed the Pharises;e They love greetings in the markets. I answere; hee taxed their ambition, not their gratulation, he blamed not their affection, but their affectation. It was the direct charge;f When yee come into an house, salute it. But Saint Iohn forbiddeth the Elect Lady, to give some men the good speed.g For he that biddeth them God speed, is partaker of their deeds. The answere is easy, the Apostle spake, of some notorious apostates, and dangerous heretikes: now to salute such might induce some familiar conference, which he would not have the good Lady admit. So Cyprian, let there be no commerce with them; but simus ab illis tam separati, quàm illi sunt ab Ecclesia profugi Receive them not to thy private house, that will not communicate with thee in Gods house. She might be weake and simple, they strong and subtle.h For there are some that creepe into houses, and lead captive silly women, laden with sinnes, and led away with diverse lusts: and then the best way is to shut them out of doores. But ⟨p. 33⟩is every man an heretike, that wee should so blanch him? But they plead further; we know not every passenger to be a brother. The greater their pride, that thinke themselves too good to brother with them that are baptised into Iesus Christ. Charitie would presume all those, that are washed in the same Sacramentall water with our selves, to be our brothers. Indeed to declare them truly they thinke no man their brother, that holds with Ceremonie, decencie, and discipline. But Saint Paul tells them, that the true bond of unitie, is not one ceremonie, nor one policie, nor one discipline: buti One God, one Faith, one Baptisme, &c. There is difference betweene another discipline, and another doctrine. But lastly they alledge, that in these short passages, men talke of God, but thinke not of him, and so take his name in vaine. Nay but is not this rather to take Gods name in vaine, to avouch so uncouth an error? why shouldest thou thinke, that men thinke not of God.k For who knoweth the things of man, save the spirit of man which is in him? yeeld that there is sometimes lesse intention in these short blessings, then in settled devotions; what then, shall we forbid men to pray, because their mindes are often wandring; or children to say grace, because they doe not perfectly understand?
- eMatth. 23.7.
- fMatth. 10.12
- gJoh. Epist. 2.11.Ioh. Epist. 2.11.
- h2 Tim. 3.6.
- iEph. 4.4.
- k1 Cor. 2.11.
