as he hath about him if hee will but spare him that which now hee carries because hee hath undertaken some urgent affaires which cannot be accomplished if now hee should be robbed In this case I say a man ought not for lucres sake to violate his promise Or II. Hostilitatis causa promises are not to be violated no not unto our enemies this the Lord reproves n Ezech 17.13.15.16 and Peter Martyr o f 364. from Augustine and Ambrose proves that the faith and faithfull promises which are plighted unto our enemies are to be observed Secondly although promises oblige in themselves as is already shewed yet God commanding it is lawful and behoveful to violate them and the reason hereof is because God is by no means to be disobeyed Disobedience being as the sinne of Witchcraft p 1 Sam. 15.23 Yea hee must bee obeyed without any delay when hee commands Here wee must consider what promises are unlawfull and in that regard to bee broken then how promises come to be unlawfull First we are to consider what promises are unlawfull or the causes why promises become to bee unlawfull the causes are either 1. conjecturall or 2. true Peter Martyr q f. 364. doth propound many causes why promises are made unlawfull viz. I. If the promise bee impossible to bee performed Or II. contrary to the wil of God or the good of Gods Church Or III. If it be evill for him to perform who hath promised it Or IV. If it were extorted by deceit and fraud Or V. If the promise were forced by violence and feare then these promises are not to be observed The true causes of the violation of promises are two Ordinary Extraordinary The Ordinary causes of the violating of promises are these First if the promise be impossible to bee performed for then of necessity it must be broken yet two things are here to bee observed I. If the thing promised were impossible to be performed before the promise was made then is he no better then a deceiver that made that promise yea if a man be not certaine that it may be performed hee sinnes because hee ought to take heed least hee should offend with his tongue r Eccles 5.4.5 and therefore every one must beware of promising those things which are either impossible or may prove impossible to him afterwards as single life because the gift of continency is not given unto all II. If the thing promised were in thy power to performe when the promise was made but after the promise becomes impossible unto thee to performe then thou art freed from thy promise because God hath hindred thee from the performance of it And this is the first ordinary cause Secondly the second ordinary cause of the violation of promises is this if the promise made be unlawfull to be performed that then it is not to be observed A promise is made unlawfull in a double regard either in respect of the Action promised to bee performed thus some promises are unlawfull In themselves the substance of the promise being wicked ſ Matth. 14.9 Mark 6.26 like Herods promise and this promise is not to be kept And the reason of it is this because the first vow and promise of obedience which we made unto God and which we are principally obliged to performe doth contradict this This promise is two-fold I. When being first made it is knowne to be unlawfull this is sinfull And herein David sinned towards Nabal a 1 Sam. 25.22 II. Or when the thing becomes unlawfull after the promise is made and then it is not to be observed As for example if a man promise upon such a day to lend his friend armour and weapons and before the day comes his friend proves a traytor and a rebell or mad and distracted he is not then to keepe his promise And the reason is this because hee is not changed that made the promise but he to whom the promise was made is changed from what he was In regard of some circumstances that is when the thing promised may be performed in regard of the substance or matter of it but some circumstances doe make it unlawfull As for example I. If that which is promised tend to the scandall of thy brother which being contemptuously and freely performed without any coaction by superiours is evill but not so if it be commanded or enjoyned by lawfull authority II. If the promise tend to the impunity of sin for this is good if it be done in mercie as David towards Shemei b 2. Sam. 19.23 but evill if by negligence and remisnesse because the Magistrate should not hold the sword for nought but for the punishment of offenders Time when the promise is to be performed and thus some promises are unlawfull either by Promise the time being altogether unlawfull for the performance of the promise as if a man should promise his friend to plow his ground upon the Lords day Or Some subsequent alteration as if a man should promise his friend to come and feast with him and make merry with him such a day and in the mean time upon some urgent publick necessitie it is proclaimed a day of solemne fasting and humiliation as in Niniveh c Jonah 3.4.5 Besides these ordinary causes of violating of promises there are extraordinary and that is the commandement of God when God forbids the performance of the promise as in this verse the Lord forbids the wise men to goe backe unto Herod according to their promise so also the Israelites borrowed of the Egyptians eare-rings and jewels and the like with promise without doubt to restore them againe but God forbids them to returne them d Exod. 3.22 11.2 12.35 Now this wee must observe that these are not to bee imitated without a particular command from the same Spirit of God Thus wee have seene what promises are unlawfull and the causes why promises are not to be performed wee are now to consider how promises are made unlawfull which may briefly be shewed first affirmatively secondly negatively I. Promises are violated and not performed by a mans owne impietie and wickednesse as for example a man perswades his friend to promise him that he will neither meddle with himselfe nor any weapon he hath and when the promise is made the other dreaming of no such thing at all he goes about to hang himself or to stabbe himselfe this promise otherwise lawfull is made unlawfull to be performed by his desperate enterprises II. Lawfull promises are not made unlawful by an Episcopall absolution but here observe A Bishop may absolve first declarativè by a power declarative as a Levite or an interpreter and expounder of the law of God that is he may shew from the word of God what promises are not to be kept and by vertue of the power and authoritie given unto him by Christ may absolve and acquit them But secondly not positively as a Lawgiver or as
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
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
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.
of David to be taxed The second cause is Allegoricall because Bethlehem signifies the house of bread e Gen. 35.19 and 48.7 and Christ is the true bread from heaven f Hier. Haymo The third cause is Propheticall that the prophesie might be fulfilled which was delivered concerning Christ the Messias g Mich. 5.2 Sect. 3 § 3. In the dayes of Herod the King Hence Quest 1 it may bee demanded what manner of dayes were these to the Jewes Answ I answer dayes of great affliction for Herod who now ruled over them was a stranger comming thus unto the kingdome The Maccabees held a certaine kingdome unto the time of Hircaâ—us the sonne of Alexander who contending with his brother Aristobulus hee calls one Antipater unto his ayd which Antipater being the Father of this Herod marâ—ies him to the daughter of Aristobulus Hircanus being overcome and taken Herod assumes the kingdome as his Vicegerent or Deputie After a while Nicanor returnes into Iudea whom Herod peaceably receives but secretly slayes and then obtaines the kingdome for himselfe of the Romanes Now this time I say was unto the Jewes a miserable time in a three-fold regard I. Because their Kingdome was taken away II. Their Priesthood was corrupted there being two high Priests alive at once as wee shall shew afterwards III. They were now become tributaries unto the Romanes which confirmes Christ to bee the true Messias and promised Shilo because the Law-giver was now gone from Iudah h Gen. 49. Hence it may bee asked Why doth God Quest 2 suffer his people to come into such miserie or to bee in bondage under the Romanes who were Heathens and Infidels contemning God and Religion This was done for these causes First Answ that they might bee humbled through the sight and sense of their sinnes which were the causes of this evill Secondly that they might the more earnestly and fervently pray unto God in their distresse Thirdly that the reliques of sinne might bee expurged and evacuated or that this affliction might bee as fire to purge them from their drosse Fourthly that they might the more confidently rely upon the Lord for deliverance upon their repentance according to his gracious promises Psalm 34.17.19 Fiftly that in the meane time they might adhere and keepe close unto the Lord i Psal 30.7.8 and 7328. And this was the principall cause of their great captivitie in prosperitie they runne away from God and will not be subject unto him therefore the Lord suffers them to be afflicted that they may learne to draw nearer unto him that so hee might draw neare unto them § 4. Came Wise men from the East It may Sect. 4 here bee questioned who these Wise men or Magitians were Quest I answere First the word is ambiguous and Answ 1 doubtfull having divers significations I. Some understand by them Impostors or Juglers II. Some understand Witches but neither of these is understood here Secondly I answer There are foure kindes of Answ 2 Magicke the first Naturall which consists in the knowledge of naturall things Secondly Astrologicall belonging to the knowledge of the starres and is called Astrologie and these two I here omit Thirdly Diabolicall which is the Art used by Magitians Witches and Sorcerers is called Goeteia Theurgia in which I might observe these double tearmes I. Terminus aqua from whence this Magicke came viz. 1. From the Divell the authour of it 2. From divine worship corrupted or from the worship of false Gods II. Terminus ad quem whereunto this Magick tends to wit 1. unto Physicke Medicines and the knowledge of Plants 2. Vnto the vanitie of the starres this divellish Magicke leading unto forbidden Astrologie 3. Vnto divellish practises experience shewing how that Magicke leads unto all manner of lewdnesse prophanesse and wicked enterprises both against God and our neighbour but all these God willing I shall handle more largely in another place Fourthly there is a Morall and Divine Magicke which consists in the studie of wisedome and divine knowledge Amongst the Heathens they that were zealous and learned and studious in this learning had divers names given unto them the Persians called them Magos and such were these in this verse mentioned the Assyrians Chaldaeos the Indians Brachmanes or Gymnosophistas the Egyptians Prophets or Priests the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French Druydas the Latines Wise men and so these Magi are called in this place by all our Interpreters and the Jewes called them Scribes d Rhod. Plin. 30.1 I answer againe that there is much question Answ 3 and little certainty of the number and qualitie of these wise men First some say they were only three in number who were wise men and great Schollers in all the learning of the Persians but were no Kings Secondly others thinke there were fourteene of them e Calvin s Thirdly others thinke that they descended of the stocke of Balaam f Hier. s from Balaams prophesie g Numb 24.17 of which by and by Fourthly others thinke that they were three Kings called Gaspar Melchior Balthasar who first were buried in their owne Countries Secondly translated from thence by Helena the Mother of Constantine the great unto Constantinople Thirdly carried thence by a Bishop to Millaine and fourthly by the Emperour Henry transported to Colleine h Legenda Now after so many opinions and translations wee may conclude that all these are false or at least that it is most uncertaine which of these is true And therefore I. The adoration of the bones that are shewed at Colleine is but ridiculous Idolatry like the worshipping of the wood of Christs Crosse II. That also is but impious Magicke which is taught by some of them likewise who prescribe these three names Gaspar Melchior Balthasar to be written in parchment with the signe of the Crosse and hung about the necke as a sure salve to cure all sores and diseases whatsoever Sect. 5 Caâ—â—â— wise mâ—n saying c. Here it will be objected Obiect Christ Matt. 1.25 saith that the divine Mysteries were bid from the wise and Paul sayth God hath not chosen them 1 Cor. 1.26 And here wise men are formost and forwardest to sâ—â—â—e our Christ Answ 1 I answer First the Apostles speech is not universall hee not saying that God hath chosen none but few 1. Cor. 1.26 Answ 2 Secondly i Ioh. 9.40 our Saviour speakes not of those that are truely wise but of the presuming Jewes who boasted of their knowledge Sect. 6 To Ierusalem Here it may bee questioned Why they came unto Jerusalem Quest seeing the starre did not direct them thither it not being seene of them at that time Answ 1 First some say that the wise men came hither that they might bee witnesses against the Jewes both for the present and also at the day of judgement or that the Jewes might bee the more inexcuseable but this is not likely to bee the intent of their comming
imagine that they can prevaile against God as Pharaoh said who is the Lord that I should obey him I know him not neither will I at his command let Israel goe b Exod. 5.2 as if he would say mauger all his power I will still keepe them so in divers other plaine places we may see this truth confirmed c 2 Ring 18.34 19.10 Dan. 3.15 Ier. 43.2 This arrogant branch that thus thinkes to toppe the heavens sprouts from these three rootes First from those desires which are too importunate and boundlesse unde habeat quarit nemo sed oportet habere when men have not learnt to want nor to bridle their ambition but are infected with the itch of honour then they runne on in a violent course to obtaine their desires either by right or wrong thus hoping in despight of God as Pope Iulius said to obtaine and effect their purposes This was Herods fault who being blinded with ambition and desire of raigning hoped by his craft and policie to cut Christ short Secondly this hope that wicked men have to prevaile against Christ ariseth from the confidence they have in their owne power and strength wicked great men thinke nothing hard for them to doe and therefore dare wage open battell against Gods religion and his children Thus doth Herod and because none dare gainsay him hee hopes to prevaile This hope arises from forgetfulnesse they remember not oftentimes the hand of the Lord but looke upon things as meerely ordered and governed by second causes d Iames 4.15 they consider not the eye of the Lord that sees all nor the hand of the Lord that swayes all or they presume God will take no notice of them or they dare violate the truth and yet hope to escape punishment as Adam and Evah eate the apple and yet hoped they should not dye although God had positively without any If or and for that peradventure e Gen. 3.3 was of Evahs adding affirmed the contrary f Gen. 2.17 and thus doth Herod hope to prevaile against Christ although God himselfe had most plainely said the contrary g Psal 2. And therefore every one should learne 1. to restraine his bottomles desires and be content with whatsoever estate or condition the Lord shal call him unto or settle him in 2. Every one must remember that he can doe nothing of himselfe because in God we live and moove and have our beeing a Act. 17.28 yea because preferment comes neither from the East nor from the West but from the Lord and therefore when we endeavour against the will of God we doe but strive against the streame 3. All must learne not to forget either the eye or hand or power or truth of God but remember all things are ordered by a divine hand of providence and therefore let us not put forth our hands to use any wicked or unlawfull meanes either for the procuring of any blessing or the preventing of any evill for in doing so we prove our selves to be like wicked Herod that thinkes hee can prevaile against Christ the onely begotten sonne of God VERRS 17. Then was fulfilled that Vers 17 which was spoken by Ieremiah the Prophet saying Then was fulfilled Wee see heere how carefull the Lord is that every word of his should be Quest 1 fulfilled whence First it may bee asked shall every word of God whether promises or threatnings be accomplished Certes it shall Esa 55.11 Answ my word saith the Lord shall be fulfilled and not one jot or jota thereof shall perish b Matth. 5.18 for if the Lord speake it he wil also doe it 1 Pet. 1.24 Secondly Why shall every word of God be Quest 2 fulfilled why is the Lord so carefull to bring to passe whatsoever he hath spoken I answer First because God is truth it selfe Answ 1 Iohn 14.6 and the truth of the word doth depend upon the truth of God and therefore the Lord will fulfill whatsoever he hath spoken least an aspersion of falshood should be cast in his face Secondly because God is infinite in knowledge he knowes from the beginning what shall Answ 2 be for ever and cannot be deceived c Gal. 6.7 and hence it is that the Prophets doe so often speake of things which are to come as though they were present yea sometimes as though they were by-past I. Sometimes they speake of things which shall not bee for many yeares after as though they were already present as d Mal. 3.1 Mark 1.2 the Prophet from the Lord saith concerning Iohn Baptist Behold J send my messenger who shall prepare the way II. Sometimes they speake of things that are to come divers hundred yâ—â—res after as though they were already past as it is said of Christ e Esa 9.6 for unto us a child is borne and unto us a sonne is given as though he were then already borne and given Now the reasons of their thus delivering ther-prophecies was because they were as sure of thâ— event and accomplishment of that which by them from the Lord had beene spoken as though it were already present or past Thirdly because God is omnipotent able to effect whatsoever hee hath promised or threatned Answ 3 by his word at first all things were made yea so powerful is the voice of God that it never returnes in vaine f Esa 55.11 If the Lord should not accomplish what he either promises or threatens men would beleeve that he were not able to doe it and therefore being jealous of his honour hee is carefull to fulfill whatsoever he hath spoken Fourthly God will fulfill every word of his Answ 4 because he is constant and immutable g Iam. 1.17 for 1. he is never disturbed with affection nor transported by passion he doth all things upon mature deliberation with infinite wisedome and most calme affection 2 His will is never changed he is to day and to morrow and for ever the same and therefore hee certainely fulfilles whatsoever he speakes To summe up all this whole question in few words If the Lord did not fulfill or performe what he promises and threatens it were for some of these causes either first because hee is not true or not a God of his word Or secondly because he knew not what would come to passe some thing thwarting or crossing him which he did not foresee nor know Or thirdly because he is not able to performe what hee hath spoken Or fourthly because he is mutable and of another minde to day then he was yesterday Now all these are blasphemously derogatory from the Majestie of the Almighty and therefore least men should thus conceit of him hee fulfills all his prophecies and predictions that they may see and know that hee is infinite in truth power knowledge and also immutable Against this it will bee objected God threatens all sinners that none of them shall escape but Obiect 1 every one shall perish h Psal 9.17
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
children Answ 1 First some things are called that which they are not as when an Ethiope is called Formosus beautifull Answ 2 Secondly somethings are such but are not so called as when chaste Lucretia is called an Adulteresse or unchaste and sober Socrates called intemperate Answ 3 Thirdly some things are such and are so called that is have neither nomen sine re nor rem sine nomine but nomen rem not the name without the thing nor the thing without the name but both the name and thing as when a holy man is called like as some impious Popes have been Pius And this is that which our Saviour here speakes of they shall be called the Sonnes of God that is they shall both bee the Sonnes of God and also so called or Blessed are the Peace-makers For first God will esteem them his children and secondly men shall call them so Quest 3 Who are enemies or opposite unto this Beatitude Answ 1 First those that are contentious and given to strife and revenge The vulgar sort thinke these happy who can and will be revenged of all those who injure them but our Saviour rather thinkes the peace-makers happy and blessed In Noahs Arke all the wilde beasts were tame and peaceable the Lyon feeding with the Lamb and the Beare with the Dogge now the Arke was a Type of the Church of Gods and therefore all Christians should be mild and peaceable not cruell and revengefull p Staplet s John 14. Caesar nil oblitus nisi injuriarum q August epist 5. ad Marcellin è Cicerone The memory of Casar was so strong that he forgot nothing which occurred unto him but onely injuries and wrongs And therefore it is a shame for Christians to seeke revenge who should rather suffer wrong observing diligently these three short rules First prize peace in thy selfe Secondly perswade others thereunto Thirdly submit thy selfe rather to thy brother then suffer the bond of peace to be broken we have a singular example of this in our Father Abraham who fearing that the contention set on foot betwixt his brother Lots Herd-men and his owne would extend it selfe unto them comes unto his brother Lot to quench this fire which was already kindled with these mild and soft words Let there be no strife I pray thee betweene me and thee for wee be brethren The whole land is before thee therefore if thou wilt take the left hand then I will goe to the right or if thou depart to the right hand then I will goe to the left r Gen. 13.8 9. And thus wee should rather imitate this holy Patriarch in submitting our selves one to another for the preservation of this blessed peace then by contention strife revenge and the like dissolve this bond Secondly those are enemies and opposite unto Answ 2 this beatitude who are inexorable refractory and will not be reconciled unto those who have injured them these are they whom our Saviour saith shall not be pardoned because they will not forgive men their trespasses Thirdly those are principally opposite unto this Answ 3 beatitude who instigate and provoke others unto contentions and strife and therefore Salomon saith He that soweth discord among brethren is an abomination unto the Lord Å¿ Prov. 6.16.19 Who are these sowers of Discord that are thus opposite unto this Christian vertue Quest 4 They are found either in the Church or in common and private affaires First there are sowers of the seeds of sedition in the visible Church of Christ and these are Sectaries which the Apostle forewarnes us of in these words Observe those which cause breaches and divisions in the Church Secondly there are seedesmen of strife in private and publike matters to wit I. Those who are whisperers and tale-bearers such there were in Saint Pauls time who were not onely idle but also tatlers and busie-bodies t 1 Tim. 5.13 II. Those who provoke others to sue them by whom they have beene injured who are as spurres in mens sides to instigate and hasten them on to dissension and discord III. Those Lawyers who like covetous and unconscionable Chyrurgions prolong suites by their demurres and delayes onely for their owne advantage All these are opposite unto this peace and therefore have no interest at all in this Blessednesse which is pronounced by Christ unto the Peace-makers VERS 11. Vers 11 Blessed are yee when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake There are three phrases here expressed reviling persecuting and speaking evill of The second to wit persecution I have wholly omitted reserving the consideration thereof unto another place The first and third viz. to revile and speake evill of seeme to be the same and are of one and the same nature but Augustine distinguisheth them thus First we are reviled to our face as the Iewes did unto Christ say wee not well thou hast a divell u John 8.48 Secondly wee are spoken evill of behinde our backes and thus some say privately of Christ that he cannot be the Messâ—as because hee is a Galilean and Christ must not come out of Galileex. v Iohn 7.41 Vers 12 VERS 12. Rejoyce and bee exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Obiect 1 Great is your reward in heaven The Papists object this place for the Merit of our workes thus life everlasting is in this verse called Merces a recompence or reward therefore good workes doe properly merit Answ 1 First Augustine saith w Aug. Praef. in Psal 109. Quicquid promisit indignis promisit ut non quasi operibus merces promitteretur sed gratia gratis daretur whatsoever God hath promised hee hath promised to those that are unworthy that it should not be promised as a reward unto workes but as grace freely given The argument then followeth not there is a reward ergo merit for the reward may bee counted of favour as well as of debt Rom. 4.4 as followes in the next answer Secondly there is a double reward the first properly so called the second improperly and by a certaine similitude now of this latter to Answ 2 wit the reward improperly so called we grant the Antecedent viz. that life eternall is called a reward but deny the Consequent therefore good workes merit heaven for there is not one and the same reason of Homanymorum or ambiguous and doubtfull words Porsanus here proves Obiect 2 the consequence which wee deny thus Wee cannot conceive a reward to be without merit any more then we can conceive a sonne to bee without a father or a husband without a wife or a master without a servant or a mountaine without a valley or a schoole-master without a scholler These examples will not prove the consequence for all these are of a proper appellation Answ or taken in their proper and genuine signification but
to be reverenced and doth strongly convince Private spirits when we can say none have as yet thought thus besides your selfe Secondly the true use of the ancient writers is in convincing those adversaries which trust unto them and relie upon them for although this follow not the Fathers say thus therefore it is true yet this followes these men pretend to follow the Doctrine of the Fathers yet in their opinions varie frō yea are enemies unto the Fathers and therefore they doe but deceive and juggle with the world making a shew of that which is not This is the usuall pranke of the Papists to exclaime that all the Fathers are on their side and when the matter comes to triall their Judges condemne them and the Fathers speake against them Thirdly the use of the Ancients is for the moving of the affections of their hearers for certainely modest Christians and ingenious natures will be much moved and strongly perswaded when they heare the thing they are exhorted to embrace not onely to be consonant to Scriptures but also agreeable to the example counsell and resolution of the Fathers Fourthly the use of the Fathers is to direct us in outward things or to teach us the nature of indifferent things how farre they may bee used and how they are abused Sect. 3 § 3. Whosoever is angry with his brother c. Quest 1 What is the meaning of this verse in general or of the words distinguished herein namely Anger Racha Foole Iudgement Counsell Fire Answ 1 If the Reader desire full satisfaction herein I referre him to Mr. Weemes in the tractate of the Judiciall Law of Moses lib. 1. chap. 16. and Doctor Field of the Church who will resolve him in this particular m D. Field of the Church lib. 5. cap. 9. for my own part I forbeare to transcribe them they being both in English and easily to be had Answ 2 Secondly because I would not leave my Reader altogether unresolved I intreat him to take notice that our Saviour here observes three degrees of anger The first is in the sudden heat and boyling of the affection inwardly without cause layd downe in these words Whosoever is angry with his brother unadvisedly The second is in shewing of this indignation outwardly by any disdainfull words as in calling one Racha that is idle-head light-braine for so Rik in the Hebrew to which this Syrian word Raka agreeth both in found and sense signifieth light or vaine u Iuniur s This indignation may bee expressed also by other signes as by grinning frowning spitting and such like The third degree of anger consists in open railing as calling one Foole with other tearmes of reviling which is a weapon fit for the Gyant with three hands because Tres quasi uno ictu occidit o Basting it killeth three as it were with one blow first himselfe that revileth and raileth Secondly him that giveth credit to his reviling and railing Thirdly him who is slandeted and reviled Answ 3 Thirdly as our Saviour maketh difference of the sinnes so also hee here sheweth three degrees of punishments alluding to the publicke forme of judgement used among the Jewes For first there was the Session of judgement of three who judged of small causes Secondly there was the Councell of three and twentie who determined more weighty matters Thirdly the great Synedrion or Judicatorie which consisted of seventie and two sixe chosen of every Tribe who sometimes convented before them the High Priest and sometimes false Prophets yea sometimes a whole Tribe as reverend Beza thinkes Fourthly from these premises I thus conclude Answ 4 and determine the question First hee that suffers anger to boyle in his breast shall be censured in the secret judgement of God Secondly hee that bewrayeth his indignation by opprobrious words shall be held guiltie before all the assembly of heavenly Angels and Saints Thirdly he that raileth and revileth shall bee judged worthy of hell fire that is of the greatest punishment For foure kindes of punishments were practised and exercised among the Jewes whereby they put malefactors to death First strangling secondly the sword thirdly stoning fourthly the fire Of the which they thought the last to bee the worst as Beza affirmes upon this place Or if wee looke to the former words they will helpe us to the true understanding of these It was sayd of old Thou shalt not kill and whosoever shall kill shall be in danger of judgement where we see the Jewes held a murderer to bee guiltie of judgement and that not onely positively but privatively as if our Saviour would say yee yeeld the homicide to be guiltie of judgement who really takes away his brothers life but hee is not called into judgement with you who sheddes not his brothers bloud although he hate him in his heart revile him with his tongue But ego dico I say unto you whosoever is angry with his brother without a cause shall be in danger of judgement Where wee see Christ gives as much to anger as they to murder p Areti s And therefore the true sence and meaning of the words I take to bee this Hee that is angry shall bee guiltie of judgement that is at the day of judgement hee shall give account and answer for that his anger q Math. 12.36 Hee that calles his brother Racha shall bee guiltie of a Councell that is shall bee more severely punished than the former as his sinne is greater Hee that calles his brother Foole shall bee guiltie of hell fire that is is condemned already before God r Augu. s And yet all these three are eternall punishments and the first may be resembled unto a pettie Sessions the second unto a generall Assizes the third to Marshall law Quest 2 Are then some of these mortall sinnes some veniall doth it deserve condemnation to call our brother foole but not to bee angry with him Answ 1 First the Papists answer here affirmatively both in generall that there are some sinnes in their owne nature mortall and some veniall and in particular that the last sinne mentioned in this verse is mortall the first to wit Anger is but veniall and therefore of his owne nature deserveth not everlasting condemnation which is onely due unto the last to call one Foole ſ Bellarm. de Purga lib. 1. c. 4. Secondly Thomas of Aquine likes the generall Answ 2 allowance of the distinction of mortall and veniall sinnes but dislikes the particular application thereof unto this place holding that this Anger which is here spoken of is a deadly sin in that Christ saith He that is angry with his brother is guilty of judgement which words must be understood De motu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Thom. in opuscul Ex Lippom. Answ 4 Fourthly the distinction of sinnes veniall and not veniall in their owne nature in
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
prone unto fornication it makes sinne seeme the lesse it takes away the sense of sinne it hardens the conscience it is an allurement unto matrons and wives yea if wee may give credit to the report of travellers married wives are no where more unchast and more easily drawne unto adultery then there wher those ungodly houses are tolerated or not suppressed Secondly if Hardings argument were true Answ 2 that their countrey is hot and that it prevents Stuprum the defiling of maids yet it would not hence follow that they were to bee suffered there or in any other countrey For wee must not doe evill that good may come of it b Rom. 3 8. No necessitie of health or life can or ought perswade hereunto Ludovicus the King of France undertaking a long pilgrimage and his Queene not being with him his health begunne to impaire which his Physitians observing and knowing the reason of it perswaded him in the absence of the Queene to take unto him another woman because his health and safety required it which he did utterly refuse protesting hee had rather die then have his life preserved by such an ungodly meanes But wee see our Harding would never have stucke at this I will relate here one remarkable example The inhabitants of the city Basil in Germany embracing the Gospell of Christ for the space of foure yeares expelled the harlots out of the city and pulled downe all their Stewes afterwards some perswade to erect and new build them up againe for the redressing and allaying of those private adulteries fornications and uncleannesses which were observed to abound more then formerly Oecolam padius resists a longtime but in vain for they build and reedifie one faire publique house for that lewd and wicked purpose The house being finished and the aire very cleare a cloud not to be seene thunder froÌ„ heaven falles upon a tower adjoyning to the new brothell house fires certaine barrels of Gunpowder which were kept therein ruins and razeth the Castle from the very foundation and layes flat with the ground also the new stewes which strang and remarkeable accident the Magistrates observing and being strucke with a great feare and amazement embraced the Apostles counsell That it was not good to doe evill that good might come of it c Theatr. hum vitae vol 7. lib. 3. fol. 1270. Quest 5 What are the effects and fruites of fornication and adultery Answ The effects are either to be considered of in regard of the person thus offending whereof in the next question or in regard of others where wee must observe that besides the Lord who is offended by the transgression of his Law the adulterer and uncleane person offends many others namely First he sinnes against and offends his owne wife he not having power over his owne body but his wife d 1 Cor 7.4 yea if a man may not abstaine from the naturall use of the wife except it be I. for a time onely And II. with a mutuall consent of both parties And III. for fasting and prayer that they might give themselves thereunto e Vers 5. Then much lesse hath a man power over himselfe to use his body unto adultery And therefore the adulterer is a thiefe unto his wife and the adulteresse a thiefe unto her husband giving that unto another which is not theirs to give Secondly the adulterer sinnes against his neighbour whose wife he defiles and that three manner of wayes First hee injures him in the highest degree this being a wrong which cannot be borne Iealousie is the rage of a man therefore hee will not spare in the day of vengeance f Pro. 6.34 Secondly he wrongs him in his fame reputation and credite Thirdly he doth injure him in his children making them to be supposed by others to bee bastards It is observed that the cuckow never sits upoÌ„ her own eggs but destroys the eggs of another bird and then layes eggs of her owne in the neast which the other supposing to be her owne sits upon them hatcheth them and seeds them as her owne And hence it is that men whose wives violate their conjugall love oath and bond carry that reprochfull name because they educate nourish feede give portions yea leave their inheritances often to other mens children supposing them to bee their owne And thus as the adulterer is a thiefe to his wife so he is also to his neighbour robbing him of his inheritance Thirdly the adulterer sinnes against his neighbours wife whom he allures thus tempting her unto condemnation and hereby proving himselfe to be the worst enemie shee hath unto his brother and his children hee is a thiefe but unto his brothers wife he is a plaine divell a direct Tempter the great Dragon drawes starres from Heaven and the adulterer drawes soules to Hell This is worse then Rape Homicide Theft to steale and murder a poore soule they doe rejoyce and have cause to be glad who gaine soules g Hâ—b 13.17 but they that destroy them have cause to mourne because they will bâ— required at their hands Yea in other sinnes true and unfaigned repentance doth cure the whole sinne Iam. 5.20 and heales the whole wound but not in this For the woman being partaker of the sinne it is not wholy healed or salvede xcept both the parties repent Fourthly the uncleane person sinnes against the children he begets making them bastards from whence First followes infamie ignominie and reproach yea such a disgrace that the name of Bastard will beare an action in our law where many other opprobrious names will not Secondly from hence followes a cutse upon the children unlawfully begotten Bastard slips shall take no deepe roote h Wisd 4.3 but shall quickly bee rooted out Wisdom 3.16 Hence the seede of the uncleane bed were to bee rejected and cast out Ezra 10.44 compared with 1. Esdras 9.36 And the children of Jsrael that is which were lawfully begotten must bee separated from strange children that is the fruite of fornication i Nehem. 9.2 yea this is founded upon the direct law of God who hath said A Bastard shall not enter into the congregation of the Lord even to his tenth generation k Deut. 23 2. And therefore I. We may hence see the greatnesse of the sinne that brings a punishment upon the innocent partie as wee see in Davids childe l 2 Sam. 12.14 II. We may see the crueltie of adulterers and fornicators who sow their seede that they may bring up fruite and set plants for the divell who labour that their issue may bee briars and thornes and so fit fuell for the fire of Gods wrath And therefore all lustfull and lascivious persons should here remember how many ill sounding and unpleasing peales will daily be rung in their eares in Hell by the divell by their owne consciences by the soules of the parties whom they have defiled by the children which unlawfully they have begotten and whom they
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
not given the worship due onely unto God to Idols and set up the abomination of desolation in the holy place IV. They should marke if they have not invented other sacrifices besides Christ by which they hope to be saved as the Church treasure and the Popes pardon and merit of their own workes c. V. They should consider if they have not diminished and lopped off an essentiall part of a Sacrament from the Church taking away from their Laity the Cup although the contrary was both plainly prescribed by Christ and practised by his Apostles If they consider these and many more things wherin they have degenerated from the primitive Church they will have small cause to boast Secondly they erre here that boast of their Answ 2 profession and vocation without sanctification certainly outward things are insufficient to bring us to heaven for therunto is available only the application of the death of Christ revealed to the heart by faith But yet these things cohere and go together as the Tree and the fruit doth And therefore let none dreame of a vocation without sanctification for whosoever is called and regenerated is sanctified Rom. 8.30 1 Cor. 6.11 Thus we have the first reason why the Apostles must not preach to the Apostate Samaritans N. Secondly the word must not be preached to Answ 2 the Samaritanes because they were odious to the Israelites according to the womans speech The Iewes have no commerce or Communion at all with the Samaritanes Iohn 4. And hence the Samaritanes would not receive Christ into one of their Cities because they perceived he was going to Jerusalem Luke 9.53 And the Jewes thought that they could not disgrace Christ more than by calling him a Samaritane Å¿ Ioh. 8.49 So inveterate was the hatred betwixt the Jewes and the Samaritanes Why were the Samaritanes so odious unto the Quest 5 Jewes First because they being Gentiles possessed Answ 1 the inheritance of the Israelites as appeares 2 King 17. Secondly the Jewes hated them because they Answ 2 were Idolaters and that I. Under Ieroboam 1. King But II. More under Salmanassar for he brought in amongst them five Nations or five severall sorts of Heathenish people with their houshold and Country Gods t Ioseph Antiq. 9.14 or rather seven sorts of Idolaters 2 King 17. who ceased not from their Idolatry though they were extreamly punished with Lyons Thirdly the Jewes hated the Samaritanes because Answ 3 they were perpetuall enemies unto the Jewes reade Ezra 41.2.10 Nehem. 41. c. Yea when the Jewes were in affliction u Ioseph Antiq. 9.14 and 11.4.8 the Samaritanes denied that they were Jewes or any thing of kinne unto themv. Fourthly the Samaritanes were hatefull unto Answ 4 the Jewes because they despised the Prophets admitting and embracing onely the Pentatenâ—h or five Books of Moses Carthus s And Fiftly because in imitation of the Jewes Temple Answ 5 in Jerusalem the Samaritanes built one in Garizim which was founded by Sanballat in the time of Alexander the great and dedicated to Iupiter the defender of strangers 2 Macch. 6.2 and Ioseph Antiq. 11.7 8. And about this the woman disputes with Christ Iohn 4.20 Our father 's worshipped in this mountaine and ye say that in Ierusalem is the place where men ought to worship Now the reason why they thought that God was to be worshipped in this mountaine was this because Iacob erected there an Altar unto the Lord Gen. 33.20 And because Simeon and Levy and Iudah and Issachar and Ioseph and Benjamin stood upon this mountaine Gerizzim to blesse the people when they came over Iordan Deut. 27.12 Observ 2 From the third answer we may observe That those who are enemies to the Church of God shall be rejected reade these places and we shall see that God wil love those who love his Church and hate those who hate his Church and set himselfe against those who set themselves against his Church Gen. 15.14 Psalm 129.5 Exod. 23.22 Deut. 33.29 Esa 29.7 and 41.11 and 60.12 Ierem. 12.14 Acts. 7.7 Quest 6 Why will the Lord reject and destroy the enemies of his Church Answ 1 First because the Church is the Lords portion and the lot of his inheritance and therefore those who are enemies unto the Church are enemies unto God Reade Deut. 32.9 c. Psalm 17.8 Zachar. 2.8 and 12.2.3.9 and 14.12 Iudg. 5.31 and 2 King 19.22 Esa 49.25 Ioel 3.2 Philip. 1.28 Answ 2 Secondly because it is an Argument of a wicked reprobate man to oppose the religious or religion of Christ Egone ausim vel joco lacessere August Object 1 Against this answer it may be objected Saul persecuted and opposed the Professors and profession of religion Act. 8. And yet he was no Reprobate Answer But he repented of it and continued not in it and therefore was pardoned 1 Tim. 1.13 Quest 7 How are the godly and religious opposed Answ 1 First Accusando by accusing of them unjustly of any crime Answ 2 Secondly Deridendo by deriding and scoffing them for their religion Answ 3 Thirdly Impediendo by hindring the progresse of Religion and their progresse in Religion by taking away in toto or lessening in tanto the preaching of the Word Answ 4 Fourthly Odiendo by hating them in heart And thus we have the second reason why the Apostles must not preach to the Idolatrous Samaritanes An ∣ sw 3 O. Thirdly the word must not be preached to the Samaritanes because they were not Iewes at all but Gentiles for all the Israelites were carried captive 2 King 17.6.18.20.23 and all the Cities were replenished with Heathens either by Salmanassar 2 King 17.24 or by Esar Haddon Object 2 Ezra 4.2 Against this it will be objected that they professe themselves to be Israelites Iohn 4.20 yea at the least they were mixed with Iewes for in such cases when they led any Cities into captivity they were wont alwayes to leave some and to reserve some remainders of the true Inhabitants as Ierem. 52.16 and 2 King 24.14 and 25.12 Answ 1 First when all are not carried into captivity but some are left for the most part if not alwaies the Scripture doth express it as Ier. 52.16 And therefore where no such thing is expressed we are not bound to beleeve it Secondly they doe not seeme to be mixt and that Answ 2 I. Because none knew the externall worship of God 2 King 17.26 As appeares by this message sent to the King of Assyria The nations whom thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land c. And II. Because the King of Assyria upon this message sent one Priest unto them to instruct them 2 King 17.28 Thirdly their professing of themselves to be Answ 3 Iewes was but hypocriticall and counterfeit as the Hagarens call themselves Saracens when the State or Common-wealth of the Iewes was in prosperity then they would be Iewes but when the Iewes were
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
thing Quest 4 How is Christ to bee preferred before all other things Answ 1 First we must admire his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of mankinde which is miserable without his love Answ 2 Secondly wee must desire his society and fellowship before all other things Psalm 27.5 Answ 3 Thirdly untill hee come and reveale himselfe unto us we must weepe and mourne for his absence Like Raebel who would not be comforted Mat. 2. Answ 4 Fourthly wee must forsake all worldly things that keep or hinder us from Christ Verse 40 VERS 40. He that you receiveth mee and hee that receiveth me receiveth him that sent me Object The Doway Disciples dispute from hence for the adoration of Saints thus Answer The honour of Saints redoundeth to the honour of Christ as Basil saith Honor serverum redumdat in câ—mmâ—â—â—em Dominum the honour of the servants redoundeth to the common Lord. pag. 8. The honouring of Gods servants as his Ministers doth redound to the Lord as our blessed Saviour here saith He that receiveth you receiveth me But to give part of that honour which is due unto God as all Religious worship is unto his servants is a dishonouring of the Lord himselfe for hee will not give his glory to another Esa 42.8 Willet Synops fol. 428. Vers 41 VERS 41. Hee that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and hee that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Sect. 1 § 1. He that receiveth a Prophet Quest 1 Whom doth our Saviour here meane by Prophet Answer To Prophecie or to bee a Prophet hath divers acceptions in Scripture namely First sometimes it is taken for the bookes and writings of the Prophets They have Moses and the Prophets Luke 16.29 Secondly sometimes for the whole word of God No prophesie of Scripture is of any private motion g Peter 1.20 Thirdly sometimes those unto whom God vouchsafed familiarly to reveale himselfe are called Prophets Thus Abraham was a Prophet Gen. 20 7. and Miriam a Prophetesse h Exod. 1â— 20. Fourthly ordinary interpreters of the word are called Prophets as in this verse He that receiveth a Prophet in the name of a Prophet Fiftly and lastly it is taken for those who were enabled by divine Revelation to lay open hidden secrets transcending all possibility of humane search Hence it is that Prophets in old time were called Seers 1 Sam. 9.9 and their Prophesie was termed a Vision Esa 1.1 because God extraordinarily enlightned their minds with the knowledge of these secrets Our Saviour here by receiving a Prophet Observ meanes by way of Hospitality to teach us that it is acceptable unto God to receive the Saints into our houses Hebr. 13.1 Why must wee bee hospitable unto the Quest 2 Saints First because they are our brethren and fellow Answ 1 members now no man ever hated his owne flesh but was ready to cherish and nourish it Rom. 12. and Cor. 1 12. Ephes 5.27 Secondly because they bring good yea excelllent Answ 2 things along with them and for carnal things administred unto them they administer spirituall 1 Corinth 9.11 For if wee receive Prophets they will teach us if we receive Righteous men they will lead and guide us by their example Thirdly because in them wee receive Christ Answ 3 as Abraham did Genes 18.1 c. and many besides Heb. 13.1 § 2. In the name of a Prophet Sect. 2 Our blessed Lord here sheweth how the affection is to be qualified and that wee must not onely truely love the Saints but also for this cause because they are Saints Whence Note That true love unto our bretheren ought to bee sincerely for religions sake Observ or we ought sincerely and intirely to love our bretheren because they are Religious 1 Iohn 2.9 c. 3.10 c. 4.20 For this love should bee in God and Christ and for his sake Who are heerein worthy blame and reproofe Quest 1 First hypocrites and dissemblers who have Answ 1 as Bernard sayes Melin ore verbalactis Fel in corde fraus in factis Peace in their words but warre in their thoughts love towards the Saints in their tongues but hatred in their hearts their words unto them beeing as sweet as honey and smooth as Oyle but their deeds beeing deceitfull and as bitter as Gall. Prov. 23.7 Iames 2.13 Our love unto the Saints must be sincere and cordiall not sinister and counterfeit Secondly those are here to blame who love Answ 2 the Saints onely for some second causes namely either I. Because they are their neighbours and their good neighbours from whom they receive no evill but upon every occasion all neighbourly offices Or II. because they are of a kinne or allyed unto them Or III. Because they are of meek affable and gentle natures and loving dispositions Or IV. Because they love them and theirs therefore they repay love with love V. Through vaine glory Thirdly they are here faultie who love the Answ 3 Saints onely with a mercenarie love that is for reward For Aliâ—d est serpare aliâ—d propter hoc Agerâ— it is one thing for a man to hope that the Lord will blesse him for his sincere love unto his Children and servants because this God here hath promised It is another thing for a man to love and receive the Saints for the rewards sake promised for this love is but self-love and such as God rejects not sincere love and such as the Lord promiseth to rewardâ— Quest 2 Which is the true respect of love Or for what respect must wee love our bretheren Answ 1 First in generall we must love the Saints for Gods sake or love the Lord in them Answ 2 Secondly and more particularly from this verse we are taught to love them for a threefold respect viz. I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they professe II. Because they are Righteous and thus we must love them for that sanctity and Purity and integrity which we see in them III. Because they are Disciples and thus wee must love them for their spirituall society and bond of charity as fellow travellers in a long journey love one another or as Country-men love one another in a strange place or remote Country § 3. Hee shall receive a Prophets reward Sect. 3 What is the sense and meaning of these words Quest 2 They may be understood two manner of waies namely First they shall receive that reward Answ which righteous men are wont to receive from the Prophets that is they shall be made Partakers of their labours August s Psalm 102. Whence wee may learne Observ That the Gospell becomes profitable to those who receive the Ministers the truth hereof evidently appeares I. From these places Luke 10.6 Acts 8.6 and 10.25.33.44 and 13.7.12.42 c. and 16.14 c. and 2 Corinth 7.15 Galath 4.14 15.
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
2 2. § unam II. Yet he confesseth that thâ—se two rules are not now observed by them they having upon their Fasting daies both a Dinner and a little Supper and this their Câ—urch tollerates and permits and not without cause because of old they did not eat usually untill the sixt hour that is Noon but they eat now ordinarily at the third hour that is at nine of the clo k and therefore which is enough they fast three hours Bellarm. de bon oper 2. 2. § sed opus § addimus II. There is a Respective Fast and that is when the purpose of Fasting is of so long continuance that it is requisite that some refreshing be taken And here we allow of a difference of meats but it differs from the Popish distinction in three things namely First in the end for I. The generall end of fasting with them is Mâ—râ—t and because they place holinesse iâ— meats therefore in abstaining from some as impure upon some times they think they do well and for their well doing deserve somâ—thing at Gods hands II. The end of Fasting and of forbearing some meats when wee fast with us is to tame our concupiscence and to subdue our carnall affections August contra Faust 30.5 So Chrysostome speaking of the Ninevites s Mat 7 saith Iram non solvebat Iâ—junium sed vitae mutatio c. It was not their fasting that turned away the wrath of God from them but it was their turning away from their sins and the amendment of their lives Non dicimus ut contemnamus c. yet we speak not this that Fasting may be slighted or neglected but rather that it may be honoured Honor enim jejunii est vitae emendatio for the honour of Fasting is the amendment of life Secondly we and the Papists in abstaining from some meats in the time of a Fast rather than other differ in the Adjuncts for the confirming hereof we lay down the positions given by the ancients in this particular namely I. Those who Fast must eat but once upon that day and that must be either at the ninth hour or at the twelfth not at the sixt II. Those who Fast must not eat much nor unto satiety at that one refreshing which they take upon the day they Fast Neither III. Must they upon that day eat delicate and sumptuous or costly meat Nor IV. Must they celebrate their Fast with joy and delight as at other times because it is a day of humiliation That is in our Fasts we must abstain from joy mirth and naturall delights Nor V. Must wee follow the labours of our vocations that day which wee fast but set it apart for meditation supplication examination of our conscience and other holy duties VI. That day whereon wee fast must be a day of refreshing unto the poore and a day of bounty and liberality Illud jejunium Deus approbat cum quod tibi subtrahis alteri largiaris ut unde tua caro affligitur inde proximi egentis reparetur Greg. past God approves of this Fast when that which a man with-drawes and with-holds from himselfe he bestowes upon another and from whence his body is afflicted thence the body of his poore brother is refreshed VII We must in our fasting to the abstinence from meate conjoyne internall and spirituall workes as examination and prayer and the like Now the Papists adhere most to the difference of meats which is the very meanest part of a true Fast Thirdly wee and the Papists differ in the very difference and distinction of meats and that I. In regard of the Quantity For First the Ancients did much and very strictly observe this eating that day whereon they fasted but very little Vide Isidor de sum bon 2.43 Secondly this the Papists reject and sleight in their Fasts abstaining a quali non quanto but of this wee spake before Matth. 4. Reade also Chem. p. 4. pag. 117. 6. Bellarm. de bon op 2. 4. § Quare n Socrati hist 5. 21. Aug. de mor. eccles 2. 13. Sozomen 1. 11. II. In regard of the Quality here observe that the Fathers have distinguished of Fasts but not of flesh That is First that alwayes flesh was not forbidden for Elias and the Baptist ate flesh yea of old some upon fasting dayes ate birds and some after the ninth houre ate of all sorts of meats I. Now here the Papists object many things namely Object I. The Rechabites abstained from wine and are commended by God for it therefore upon fasting dayes wee must abstaine from flesh Answ 1 First in the History of the Rechabites there is no one word of any abstinence from flesh and therefore this place will not beare their distinction Answ 2 Secondly the fact of the Rechabites was altogether civill and politicke and not for Religions sake at all and therefore no ground for their difference of meats for Religions sake Answ 3 Third we doe not condemn an abstinence from flesh when wee fast but the distinction of meats as though some as pure might bee eaten and some as polluted might not be touched Object II. But the Apostle saith That it is good not to eat flesh Rom. 14.21 and therefore commands us not to eate flesh 1 Cor. 10.28 And for his owne part saith hee will eate nonâ— 1 Cor. 8.13 Answ 1 First Saint Paul saith in the last place that hee will eate no flesh as long as hee lives but the Papists will not say thus Secondly by flesh may bee understood fish There is one manner of flesh of fishes 1 Cor. 15. Now they will not abstaine from fish Answ 2 Thirdly by the Apostles owne rule the weak Answ 3 are onely to abstaine from flesh and the strong may eate Rom. 14.2 and 1 Cor. 8.8 Now they will not for shame say that all Papists are weak Fourthly the Apostle only forbids the eating Answ 4 of flesh not for conscience sake but for our brothers sake if hee be offended And therefore this hath no relation to their abstinence Fifthly these things were of old objected by Answ 5 the Manichees and the Montanists and therefore the Papists may remember from whence this opinion of theirs first came and sufficiently thus answered by Augustine viz I. That nothing is unlawfull of it selfe but that a man may eate flesh or abstaine from it lawfully II. That the places objected respect no more then the scandall and offence of our brethren and therefore where no such offence is taken no such diffâ—rence of meat should be made III. That we abstaine from flâ—sh when we fast for three reasons viz First to refraiâ—e and bridle Aug. de mor. Manich 2.14 and subdue our gluttonous appetite Secondly because wee would not offend our brethren Thirdly lest those who are weake should communicate with Idols III. Object They object againe the example of Daniel and Iohn Baptist who made a distinction of meats in their practisâ— They did not onely abstaine from
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
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
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
bestow grace by CHRIST and the benefits that wee reape by him It lets us see how wee are justified before God by Christ and how for his sake God is reconciled unto us promising peace and joy unto us in Soule here and glory and felicity in Heaven hereafter and thus it workes comfort and sweet consolation What is the office and use of the Law that our Quest 2 Saviour sends this young man unto it keepe the Commandements First the Law of God doth admonish all Answ 1 men of that rule of righteousnesse unto which God created them yea which they were able to observe and keepe when they were first created and which God justly yet requires of all Wee know that in civill things the violation of a Law doth not take it away or abolish it but although there be transgressions of the Law daily yet the Law stands firme So Adams breaking of the Law hath not abolished this rule of righteoosnesse which was given unto man at first to walke by but it is immovable and doth still expresse and shew that Righteousnesse and obedience which men owe unto God as unto their Creator And this Law the Lord would have to be made knowne unto all men that every one might understand his obligation thereunto Secondly the Law doth leade us to the acknowledgement Answ 2 of an infinit debt that is it humbles it terrifies it condemnes unto perpetuall Prison all the violaters of the tenne Commandements Matth. 18. The Law accuseth Iohn 5. There is one which accuseth you even Moses it kils men and leaves men deprived of all comfort it affects with shame and blushing Our Saviour being about to leave the Earth Luke 24. gives charge to his Apostles to preach Repentance and therefore the office and use of the Law is to urge and perswade unto contrition and sorrow for sinne and the breach of the Law Yea without the true knowledge of the Law either Epicurisme or Pharisaisme doth raigne amongst men Thirdly the office and use of the Law is to Answ 3 shew to those who are regenerated and justified according to what Rule their obedience should be begun exercised and continued Iohn being asked by divers of his Hearers what they must doe Answers they must be just charitable and faithfull and bring forth fruits worthy of repentance Luke 3.8 11 12. c. Which workes were prescribed unto them in the law and from it And all those precepts which Christ ever and anon gives concerning good workes are agreeable unto the Law and therefore our lives must be framed according to the rule of the Law and the direction thereof Quest 1 Why must the law be observed Answ 1 First because God commands it Now an Argument drawne from the authority of Christ or God should be of great force with Christians CHRIST would not dissolve the Law Christ ever and anon sends us unto the law and God commands us to obey the Law and therefore great reason there is that wee should labour and endeavour to observe and keepe the Law Answ 2 Secondly the observance of the law is the worship of God for the workes commanded in the Law are in themselves good and the Law is a manifestation of God and his will and therefore we ought to labour to obey it Answ 3 Thirdly wee should be carefull to observe the Law because thereby we labour to imitate God Math. 5.48 and 1 Peter 1.13 c. And Answ 4 Fourthly because in so doing we glorifie our God Math. ◠16 Philip. 2.15 And Answ 5 Fifthly because by our obedience we testifie our love unto God Iohn 14.15 And Answ 6 Sixthly because thereby wee confirme our election and vocation 2. Peter 1.10 And Answ 7 Seventhly because by inuring of our selves unto good workes we shall facilitate our obedience Vsus Promptos facit Use makes men perfect and prone both I. Unto a holy labour in that which is good And also II. Unto a godly warring and fighting against sinne and whatsoever is evill And Answ 8 Eightly we ought to strive to obey the Law and to fructifie in the practice of holy workes because the felicity and happinesse of our estate doth encrease by the augmentation of our sanctity and the nearer we approach to the nature of blessed Spirits Answ 9 Lastly by our observation of the Morall law we shall be a meanes to winne and gaine our Brethren Philip. 2.15 and 2. Peter 1.12 And therefore great reason there is that we should labour to obey it Sect. 4 § 4. Iesus saith unto him These c. Quest Why doth our Saviour here in answer to the young mans question omit the Precepts of the first Table and recite onely those of the second Answ 1 First not because the Precepts of the second Table are chiefe in dignity or more excellent then the first for the duties of the first are more excellent then the duties of the second Nor Answ 2 Secondly because the more principall Precepts of the first Table doe not belong unto the present cause namely salvation for they are principally requisite unto salvation But Answ 3 Thirdly our Saviour names onely the duties of the second Table because in these wee are most easily deceived and soonest by Sathan and our owne corrupt nature over-reached And Fourthly because our true obedience to the Answ 4 second Table is but a fruit effect or consequent of our obedience unto the first He that is carefull to performe those duties which God requires of him in the second Table towards his Brother and that because God requires it gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table Read Galath 5.6 and 1. Iohn 4.20 Fifthly our Saviour to this young man recites Answ 5 onely the precepts of the second Table because the Jewes held these so vulgar easie that there were few but thought that they observed and kept these sufficiently enough as this young man plainly saith All these have I kept from my youth vp And therefore for the suppressing of this presumption and rectifying of this vulgar errour our Saviour by the rehearsall of these precepts would teach them that they observe and keepe none of them as they ought to doe § 5. Honour thy Father and thy Mother Sect. 5 What is the honour that Children owe unto Quest 1 rheir Parents To this the Hebrewes answer Answ They owe unto them maintenance and reverence they should give them meat drinke and cloathing they should lead them in and lead them out And they adde further we reade Honour the Lord with thy substance and Honour thy Father and Mother thou art to honour God with thy substance if thou have any substance but thou art to honour thy Parents whether thou have any substance or not for if thou have not thou art bound to begge for thy Parents So saith R. Salomon in his Glosse vpon Levit. 10.3 Whether ought wee to love our Parents or Quest
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non
therefore should not be strangers unto this duty And IV. To visite the sicke is commended in the Scripture Iob. 2.11 12 13. yea lauded by Christ in this place verse 36. And V. This duty shall be rewarded both on earth Psal 41.1 and in heaven in this place And therefore if people desire either the praise or reward of Christ they must visite the sicke Thirdly it is the Ministers duty to visite the sicke who are under his charge if as our Canon excepts the sicknesse be not contagious as appeares thus I. They must take care for their whole flocke in generall and for every member of their flocke in particular and therefore they must not absent themselves from them in the time of their sicknesse it being a fitting season to administer saving advice and counsell unto them Reade Ezech 34.1.2 3 4. II. People principally stand in need of consolation and comfort when they are sicke whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels Luke 2â— 43 And therefore Ministers must visite their sheepe when they lye on their sicke beds III. Those who are sicke are exhorted to desire the visitation of the Ministers and the Ministers are commanded to visite those who are visited with the hand of sicknesse Iames. 5.14 And therefore they neglect both their duties to God and man if they be back-ward herein What are the fruits of hospitality that our Saviour Quest 3 reckons it up amongst the rest of the workes which shall be rewarded First if the studious Reader would see this enlarged Answ and seven fruits of hospitality expressed let him reade Stapleton Antidot animae pag. 181. 182 183. where he shall find something false something fabulous and something true Secondly God is so well pleased with this duty Answ 2 of hospitality to the poore and to strangers that he hath and doth often incline the hearts and affections of great personages to seeke the love and familiarity of them who are given thereunto although they be their inferiours and of low place in respect of the world and by this occasion those who descend from great houses doe often match with those who are obscure thus Raguel the Priest of Madian for his hospitality unto Moses was by the providence of God rewarded with this That that great and incomparable Prophet became his sonne in Law Exod. 2. Thirdly God is so delighted with this duty Answ 3 of hospitality that he hath made the wives of the lovers thereof fruitfull which were barren before and without children and by this meanes hath delivered them from that reproach which was counted great in old time as is cleare from the Shunamite 2 King 4 for whom the-Prophet of God obtained a sonne because she ordinarily received him with joy into her house Fourthly some for hospitality haue had their Answ 4 dayes prolonged by God as we may see in Rahab Iosh 2 And Fifthly it is of such force that by meanes of it corporall diseases have bene cured in the houses of them who have kindly entertained the servants of God even by the servants of God themselves as we may see from Acts. 18. Sixthly for this duty of hospitality God hath Answ 6 multiplied the store of the hospitable as is cleare from 1 King 17. where the widdow was rewarded for her entertainment to the Prophet with a multiplication and miraculous augmentation of her oyle and meale Seventhly it is of such vertue that it is oftentimes Answ 7 an occasion to many that be ignorant to come to the knowledge of God and of their salvation as Zacheus did who having received beyond his expectation JESVS CHRIST in to his house and entertaining him as kindly as possibly he might heare 's that which was as marrow to his bones viz This day salvation is come unto thine house Answ 8 Eightly some being given unto hospitality have instead of men entertained and received Angels into their houses yea God himselfe that is the second person in the B. Trinity as we see truely in Abraham who received Christ and two Angels into his house Gen. 18. and in Lot Gen. 19. and Hebrew 13.2 Object 2 The Papists object this place for justification by workes arguing thus We are judged according to our workes therefore wee also are justified by them Answ The last judgement is not the justifying of a man but a declaration of that justification which we had before obtained therefore the last judgement must be pronounced and taken not from the cause of justification but from the effects and signes thereof Perkins Object 3 From hence the Papists would also prove if they could that our good workes are the meritorious causes of life everlasting because good workes here are rendred as the cause why eternall life is rendred Their argument is this That is the meritorious cause of the Kingdome for which the Kingdome is adjudged and given to the sheepe But for these workes of mercy and charity the Kingdome is adjudged and given to the sheepe Therefore these workes are the meritorious cause of this Kingdome The Minor proposition they confirme thus The Judge here saith inherit the Kingdome for I was hungry and ye gave me meat For that is because ye fed me for the causuall particle Enim For doth expresse the true cause of the inheriting of this Kingdome Canisius Catech. Rhemist First some say that good workes are the efficient Answ 1 cause of the Kingdome but yet Non per modum meriti sed per modum viae medii not by way of merit but of meanes because as followes in the next Answer they are the way and meanes unto this Kingdome Answ 2 Secondly good workes are alleadged not as the meritorious cause or reason of life but as the way and order thereunto Habet vitam eternam fides c. Faith hath life eternall as a good foundation and good workes also whereby a righteous man is proved in word and deed Ambros officior lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith and not alleadged as the meritorious cause of life eternall And this is evident from the very text For I. CHRIST saith Inherite the Kingdome or take and enjoy the Kingdome as an inheritance now an inheritance is not of merit Againe he saith which was prepared for you from the beginning of the world That is before ye were and before yee had either done good or evill and therefore it was prepared and is imparted freely II. The elect and faithfull themselves doe plainly deny all merit in these words Lord when saw we thee hungry or naked c. As if they would say it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee or thus infinitely reward it Scultet Idea conc Pag. 646. Thirdly there is but one worke onely which Answ 3
it worketh by certaine and setled causes variable and turbulent causes must bring forth the like effects but true and divine dreames are most certaine constant and orderly as proceeding from him who is the authour of order Answ 6 Sixthly as there are some vaine and Phantasticall dreames procured by mens distempered humours in their bodies or their disordered and unsetled imaginations in their mind so there are Profound divine and holy dreames of which by and by which have their evident signification and sure effect Quest 2 Againe we may move this Question Whether any divine dreames have beene sent by God at any time unto heathens or no or whether Gentiles may have divine dreames Answ 1 First some divide dreames thus namely I Jnto naturall dreames which arise from our naturall constitution And II. Jnto diabolicall dreames which are suggested by the devill and are delusive and attractive unto evill And III. Jnto divine dreames when the Lord by dreames doth admonish us either of something which is to be done or to be be left undone and thus he hath admonished both Iewes Gentiles and Christians as we may see by these examples God warnes Abimelech by a dreame not to touch Sara and Pharaoh of the famine and Nebuchadnezar of his fall or humiliation and the wise men not to returne to Herod He admonished Ioseph in a dreame to flee into Egypt and Esaiah of the Babylâ—nish Captivity and Ieremiah of the destruction of the City He admonished St. Paul in a dreame to goe to Macedonia Acts. 16.9 and of the shipwracke and safety of him and his company Acts 27 23 24. Answ 2 Secondly God manifests and declares his will by visions and dreames oftentimes to the heathens and that for a double cause to wit I. To teach them that his providence doth extend it selfe and belong unto both high and low both those who are within the Church and those who are without And II. For his Churches sake unto whom he doth good oftentimes by the Ministery of those who are without the Church And thus it is evident both that there is truth and certainty in many dreames which heathens have and also that sometimes they have dreames sent from God for the admonishing either of themselves or others either for the doing or leaving undone something Quest What may wee judge of this dreame of Pilates wife Answ 1 First some answer that this dreame of Pilates wife was diabolicall or from the devill as though he had laboured thereby to hinder the death of CHRIST and consequently our salvation Secondly some answer that her dreame was naturall and neither from the Spirit of God nor Answ 2 from Sathan but was occasioned meerely by the things which she had heard before of CHRIST Thirdly some answer that it was a divine Answ 3 dreame viz. suggested by the Spirit of God Indeed I verily beleeve that it was from the Lord immediately and that both to admonish her and her husband Pilate and also to serve for a further manifestation of CHRISTS innocencie VERS 21 22 23. Vers 21 22 23. The governour answered and said unto them whether of the twaine will ye that I release unto you they said Barrabbas Pilate said unto them what shall I doe then with JESUS which is called CHRIST they all said unto him let him be crucified And the governour said Why what evill hath he done But they cried out the more let him be crucified § 1. And they said Barabbas Sect. 1 A little before Immanuel Tremelius died some that stood by desired to heare his Novissima or last words whereupon he cried out Vivat Christus pereat Barabbas Let CHRIST live and let Barabbas die which was a joyfull speech it shewing that although he was a Jewe yet now he disclaimed Iudaisme and was unlike to these Iewes who cried Let Barabbas live and Christ die § 2. Quid faciam What shall I doe with Sect. 2 JESUS who is called CHRIST The scope of Pilates question was that he might free CHRIST whence it may be demanded What did Pilate to deliver Christ Quest 1 First he tooke the occasion of the Feast when Answ 1 of necessity he must release one he examined Christ at this time hoping that they would hearing his innocencâ— O have desired him to have beene let loose unto them Secondly he conjoynes Christ with wicked turbulent Answ 2 Barabbas hoping that they would undoubtedly rather desire that Christ should be released then he Thirdly he confesseth that Christ is innocent Answ 3 and pleadeth hard for him And Fourthly when he cannot prevaile with them Answ 4 he washeth his hands Why did Pilate all these things for Christ or Quest 2 in his behalfe First that he might be famous for a righteous Answ 1 governour or lest he should be accounted an unjust Iudge and thus after him did Festus Acts. 25.16 and Faelix Acts. 23.35 Secondly the motion of his owne conscience Answ 2 within did partly dreame him to these things 2.14 15. Thirdly his wife being admonished in a dreame Answ 3 and sending to fore-warne him was partly a cause why he did these things for Christ certainly hee did not altogether contemne the admonition of God Now these three things were good in Pilate but they were but such generals as may be in any reprobate Fourthly there was yet another cause why Pilate laboured to release Christ and that was because Answ 4 God would have the innocency of Christ to be confirmed and confessed even by the Judge who condemned him that so it might manifestly appeare unto all that Christ suffered not death for his owne fault but for ours We see here that there was some good things and good thoughts in Pilate at the first but at last he is corrupted and condemnes CHRIST deale justly indelivering him to be crucified iâ—to his enemies Observ Whence we may observe That a good inclination is not sufficient in a Magistrate without a constant resolution or a Magistrate must desire to judgement and nothing must cause them to doe the hands of otherwise Quest 3 Why must Magistrates be so resolute in their purpose of passing righteous judgement Answ Because otherwise they shall have many hinderances and many impediments As for example First if they be weake and flexible then they shall be overcome by importunate prayers and suites Secondly if they be coveteous then they shall easily be mislead with bribes or hatred or love c. Thirdly if they be ignorant either Iuris or facti of the offence or punishment alotted for such or such an offence then they will most easily be deceived in judgement And therefore it behoves Magistrates thus to corroborate and strengthen themselves namely I. With conscience and knowledge both of the lawes of God and of the lawes of the land And II. With circumspection doing nothing rashly but all things with mature deliberation And III. With an immunity and freâ—â—ome from coveteousnesse hatred malice rancour respect of persons paritality and
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
Iewes Pt. 1. folio 29 a. 54 b. and 459 a b. pt 2. fol. 132 b c. 374 b. 375 a. Seven Sects amongst the Iewes part 1. folio 30. What was required of the Iewes in regard of the Messias part 2. folio 74 a. The Church of the Iewes shall flourish againe Pt. 2. folio 271 a. Ignorance See Blindnesse Illumination Light Sight Lookes Questions concerning the excellency and notes of divine Illumination Pt. 1. fol. 24 b. 25. and part 2. folio 66 a. Divers profitable questions concerning Spirituall Light viz. Who is the Light of the world Part 1. fol. 116 b. 117. 171. How Light differs from Salt pt 1. folio 171 a. What Light signifies part 1. fol. 171. 170 a. and part 2. fol. 65 a. The originall and causes of true Light and meanes thereunto pt 1. folio 171 b. 172 a. and Pt. 2. fol. 65 a. 66 a. Wherin Light is resembled to an eye Pt. 2. folio 65. And who must let their light be seene pt 1. folio 176 b. 177 a. How many things hinder Sight Part 1. fol. 452 a. Lascivious lookes are sinne and what lookes are to be avoided pt 1. fol. 221 222. Image How man is made after the Image of God pt 1. fol. 403 a. Imitation How manifold Imitation is Pt. 2. fol. 105 b. Examples worthy of Imitation and wherein we must imitate God and Christ pt 1. folio 264. 469 b. and folio 455 a b. pt 2. fol. 106. 152 b. 172. 196. Impossible Possible What things are said to be Impossible pt 1. folio 340. and pt 2. fol. 246. Inchantments See Magi. Magicke Inconstancie See Constancy Infants See Babes Infidels See Gentiles Injures Wrongs What is required both of those who doe and suffer wrong See Reconciliation Intention A good intention will not justifie an evill action pt 1. folio 79 b. 99 a. Interpretation Who must interpret Scripture and what Rules are observeable in the Interpretation thereof pt 1. folio 30 a. 211 a. 213 214 a. 226 b. 251 and pt 2. fol. 235 b. Interrogations Questions Why questions are asked or Interrogations pt 1. fol. 70 b. 71 a. John What John signifies part 1. folio 55 a. Divers questions both Speculative and practicall concerning Iohn Baptist pt 1. fol. 54 b. 55. 64 b. 66 b. 79 b. 80 a. and pt 2. fol. 60. 70 b. 71 b. 72. 151. Ionas What kind of Fish it was which swallowed Ionas part 2. fol. 131 b c. Wherein Ionas was a type of Christ pt 2. fol. 131. 177 b. Joram How Joram was Ozias his father pt 1. fol. 9. Ioseph Divers questions concerning Ioseph the husband of Mary pt 1. fol. 14 b. 15 a. 40 b. 41. 50 b. Ioy. Rejoycing Those who enjoy Christ truly have true joy and wherein the joy of the faithfull consists pt 1. folio 117 b. 127. and pt 2. fol. 296 b. 297 a. Isaac Wherein he was a type of Christ part 1. fol. 9. Israel Israelites .. How many wayes the word Israel is taken pt 2. folio 7 b. 8 a. and part 1. fol. 454 a. Why the Apostles were sent to preach to the Israelites pt 2. fol. 8 b. and 9 a. Iudas Divers questions concerning the office life covetousnesse treachery and death of Iudas part 2. folio 339 a. 361 362 363. Iudges Iudgement To Iudge Questions concerning the office and duty of civill Iudges and judgement pt 1. fol. 149 a. 393 a and pt 2. folio 327 b. 373 b. Questions concerning the judging of our selves Pt. 1. fol 200 a. 236 a. and part 2. fol. 295. Questions concerning the judging of our brethren and their actions pt 1. folio 200 a. 391 392 393. 424 b. 425. 497 a. 522 a b. Vsefull and Vtile questions concerning the last judgement and the judgement presently after death and the Iudge of the whole world and the horrour of the wicked at the day of Iudgement part 1. folio 210 a. 428 a. 434. and pt folio 48 b. 252. 295 b. 309 a. 314 a. 320 b. 321 322 323 a. 328 a. 335. Many deride Gods judgments and who they are and the effect of their derision pt 2. fol. 323 b c. Iurisdiction See Excommunication Iustice Iust men Righteousnesse Righteous men How we must fulfill all righteousnesse and how and why we must hunger after righteousnesse and whom we must exceed in Righteousnesse and how manifold Rightrousnesse is and what it signifies and the happinesse of the Righteous and examples and the duty of Righteous men Pt. 1. f. 14 b. 15 a. 80. 148 b. 149 a. 189. 328 b. 355 356 357 358 359. An opinion of selfe-Righteousnesse keepes us from Christ Pt. 1. folio 497 b. 501 a b. Justification What Justification is who justifieth and whether Justification be of workes or not pt 1. fol. 310 b. 312 b. pt 2. fol. 130 b. 313. 334 a. K. KEyes See Excommunication Kingdom King Divers questiōs concerning the Kingdome of Heaven and Christ that is both the Kingdome of grace and glory and what Kingdome signifies pt 1. fol. 62 b c. 127 a. 141 a b. 297. 299. 300. and 354. pt 2. folio 73 74 a. 206. 296. God is the King of all the world and where his Kingdome is pt 1. folio 301 a 320 b. Kisses Kissing There are many sorts of Kisses pt 1. folio 261. Knowledge Questions concerning the Lords knowledge and the kinds thereof and our knowledge of God and the sorts and signes thereof pt 2. folio 97 a. 137 b. 139 b c. 326 b. and pt 1. fol. 518 a. None can know God except he reveale himselfe unto them pt 2. folio 96 b. 97 a. L. LAbour Who are meant by Labourers and how manifold labour is and what we must labour principally for and what labour shall be refreshed pt 2. f. 98 b. 99 a. 100 b. 103 a. and pt 1. fol. 492 b. 493. Lame We are naturally lame pt 2. folio 66 b. Laughing Two sorts of Laughers at Christ pt 1. folio 511 a. Law See Commandements Learning Schollers Figures and humane learning necessary and usefull pt 1. folio 48 b. Two things required in Schollers and those who learne pt 2. folio 93 a. We must be Christs Schollers part 2. folio 104. Lending To Lend Divers questions concerning Lending pt 1. folio 248 b. 249 a. Lent Whether the institution thereof be Apostolicall pt 1. folio 502 b. Leprosie Divers questions concerning the nature of the Leprosie pt 2. folio 11 b. 66 b. 67. a. and pt 1. folio 441 b. 442. Liberality See Almes Liberty How manifold liberty is Pt. 1. folio 185. pt 2. fol. 206 a. How Christians are freed from the Law pt 2. folio 75. Men have not a lawlesse liberty to use their owne as they please pt 2. folio 260 b. Life See Conversation Light See Illumination Lilly Wherein the Lillies excelled Salomon pt 1. folio 347. Limbus Concerning Limbus Infantum See Infants concerning Limbus patrium See pt 1. folio 457 b. Locusts What the Locusts were pt 1. folio 65. b. 66 a. Lookes