the sense which is agreeable to the words of the text to the scope of the place to other circumstances and to the analogie of faith in the plainer places of Scripture is the proper and infallible sense of Scripture Thus fetching the sense of Scripture from it selfe we shall keepe our selues within the limits of Scripture and in the matter of our saluation haue certentie of faith which we shall neuer haue if we listen to reason tradition and the authoritie of men II. Read the Scriptures be a doer of them in the exercises of inuocation faith repentance then shalt thou neuer be a heretike It is Gods promise Ioh. 7. 17. If ye will obay ye shall know whether my doctrine be of God or no. Psal. 25. 14. The secret of the Lord is reuealed to them that feare him Marke them that make Apostasie and become Papists they are such as neuer had a minde to loue and obay the religion in which they haue bin baptized and brought vp III. Col. 2. 8. Let no man spoile you through Philosophie Paul doth not condemne the Philosophie of the Gentiles but he puts a caueat that it be vsed with circumspection as Marchants vse the sea to wit in eschewing rockes and sands and pirats So students may vse the Philosophie of the Gentiles but they must take heede lest their mindes be corrupted with the errors thereof which are to be considered Naturall Philosophie giues too much to nature or to second causes and too little to God It puts downe principles flat against the word as the eternitie of the world and the mortalitie of the soule Morall Philosophie placeth happinesse in ciuill vertue out of Christ it teacheth that vertue is a meane or mediocritie of affection whereas in true vertue there is not onely a restraint or moderation of affections but also the renouation of them by regeneration It teacheth that Vrbanitie in iesting frumping is a vertue Paul saith no Eph. 5. 4. It teacheth that Magnanimitie whereby a man thinkes himselfe worthie of great honour is a vertue but it is contrarie to Christian humilitie Psal. 131. 1 2. Lastly it teacheth that man hath a freedome of will in good actions which doctrine applied by the Schoolemen to matters of religion is false and erronious The third head of sinnes are such as are against Charitie and they are in number eight The first is Enmitie of it I consider three things The first is whether it be a sinne or no for somewhat may be obiected to the contrarie Obiect I. Psal. 139. 21. Doe not I hate them that hate thee Ans. Dauid here speakes of the hatred whereby he hated Gods enemies not in respect of their persons but in respect of their sinnes whereby they were enemies of God And this hatred is commendable and not here to be vnderstood Obiect II. Luk. 14. 26. He that will be a disciple of Christ must hate father and mother and his owne soule Ans. This hatred is not simply commanded but only in a certaine respect namely as father and mother and a mans owne soule are in comparison opposed to God and Christ in regard of whome they are vtterly to be despised Obiect III. Rom. 9. God chose Iacob and hated Esau and we must be like vnto God Ans. We are to be like vnto God in holines and the duties thereof and not in the soueraigntie and Lordship ouer the creatures whereby he either loues or hates them Obiect IV. It is the vniuersall nature of all creatures to flie their contrarie therefore men may hate their enemies Ans. Man and man are not contrarie in nature or naturall properties but are all one flesh the contrarietie that is is by reason of the corruption of nature The second point is what is this Enmitie Ans. It is a peruerse disposition of minde whereby men remember iniuries discourtesies and vnkindnesses and carrie about them a purpose and desire to requite like for like when time and place shall serue Thus did Esau hate Iacob Gen. 27. 41. and Absolom his brother Amnon 2. Sam. 13. The third point where is this Enmitie Ans. Euery where among vs. For we daily see person diuided against person familie against familie and Corporation against Corporation This shewes that we are carnall and that Gods kingdome takes no place among vs as it should For in it the lambe and the wolfe quietly dwell together Isa. 11. The remedie of this Enmitie is That all be of one mind desire and affection in the receiuing and furthering of the Gospel of Christ. 1. Cor. 1. 11. If in the maine point there be a concord in leffer matters the agreement will be easie Debate It is a contention in words whereby men striue who shall shew most courage who shall get the victorie and who shall carrie away the last word no respect had of equitie or truth In this respect crying or lifting vp the voice in reasoning is condemned Eph. 4. 31. Emulations There is a good emulation and that is when men striue to be like to them that excell in vertue or to goe beyond them And it is commanded by the holy Ghost 1. Cor. 14. 12. and it were to be wished that it were more common then it is Beside this there is a carnall emulation whereby men that excell in any thing grieue that any should be equall to them or goe beyond them The vse If to grieue at another mans Excellencie be a worke of the flesh then it is our dutie to reioyce in the excellencie of others Thus did Moses when Eldad and Medad prophecied Numb 11. 29. And Iohn the Baptist when Christ increased and he decreased Ioh. 3. 29 30. And Paul gaue thankes as well for the graces bestowed on the Churches as for gifts bestowed on himselfe Anger Of it I consider three points The first is whether there be any lawfull anger Aus Yea. Christ in whome was no sinne was angrie Mark 3. 5. When there is a iust cause of anger then is anger iust When there is a manifest offence of God there is a iust cause of anger therefore anger is then iust The second is when is anger a sinne Ans. When men are hastie to be angrie Eccles. 7. 11. and are offended at euery thing that goes against their mindes Or againe hauing a iust cause to be angrie yet they keepe no measure in their anger The third point is the Remedie And that is here set downe Hastines is a worke of the flesh or of corrupt nature and it barres men from the kingdome of heauen and therefore it is to be auoided Contention There are sundrie kinds of lawfull contention as contention with the enemie in iust warre contention at the barre with an aduersarie in a iust cause contention in disputation with an heretike contention in Schoole disputation for exercise and trialls sake Contention is carnall and finnefull in respect of matter and manner In matter when men contend for things for which they should not contend as the
the world be worse then the life of a beast Againe in these words who hath loued me and giuen himselfe for me the nature and propertie of iustifying faith is set down which is to Applie the loue of God and the merit of the passion of Christ vnto our selues And therefore the Papists are deceiued who say that hope applieth and not faith It may be alleadged that Paul speakes these words priuately of himselfe Ans. He speakes them in the name of all beleeuers Iewes and Gentiles For as we may see in the former verses that which concerned Peter and the rest of Christian Iewes he applies to himselfe least his speech should seeme odious Againe it may be obiected that all beleeuers cannot say thus Christ hath loued me and giuen himselfe for me Ans. If the minde be fixed on Christ and there be also a will and indeauour to beleeue and apprehend Christ there is faith indeede For God accepts the true and earnest will to beleeue for faith We are not saued for the perfection of our faith but for the perfection of the obedience of Christ which faith apprehendeth The Israelites which looked vpon the brasen serpent with one eye or with a squint-eye with halfe an eye or dimme sight were healed not for the goodnes of their sight but for the promise of God The poore in spirit are blessed Now they are poore in spirit who finde themselues emptie of all goodnes emptie of true faith full of vnbeleefe and vnfainedly desire to beleeue So then if we greeue because we cannot beleeue as we should and earnestly desire to beleeue God accepts vs for beleeuers Againe in these words who hath loued me and giuen himselfe for me S. Paul sets downe the reason or argument which faith vseth in the minde regenerate to mooue men to liue to God And the reason is framed thus Christ loueth thee and hath giuen himselfe for thee therefore see thou liue to God Read the like Rom. 12. 1. and 2. 4. and Psal. 116. 12. By this we are to take occasion to consider and to bewaile the hardnes of our hearts who doe not relent from our euill waies and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs but they haue not sweetned vs and made vs sauerie therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits Eze. 7. 11. 21 I doe not abrogate the grace of God for if righteousnes be by the law then Christ died without cause The meaning Grace in Scriptures signifieth two things the free fauour of God and the gifts of God in vs. And where the holy Ghost intreates of iustification grace in the first sense signifies the good will and fauour of God pardoning sinnes and accepting vs to life euerlasting for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this place And when Paul saith I doe not abrogate the grace of God his meaning is I doe not make void or frustrate the grace of God in respect of my selfe or in respect of other beleeuers by teaching the iustification of a sinner by saith alone He addes If righteousnes be by the law that is if a sinner be iustified by his owne obedience in performing the law then Christ died without cause The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely translated without cause hath a double signification One is when it signifies as much as without price or merit Math. 10. 8. Ye haue receiued freely giue freely The second is when it signifies rashly without iust or sufficient cause as Psal. 69. 4. Mine enemies hate me freely as the Seuentie translate that is wrongfully or without iust cause Thus here is Christ said to die freely that is in vaine or without cause because if we be iustified by obedience to the law then Christ died in vaine to make any satisfaction to the law for vs. These words are an answer to an obiection The obiection is this If thou teach that a sinner is iustified onely by his faith in Christ then thou abolishest the grace of God The answer is negatiue I doe not by this doctrine abrogate the grace of God And there is a reason also of this answer If we be iustified by our owne fulfilling of the law then Christ died in vaine to fulfill the law for vs. The vse First let vs marke that Paul saith he doth not abrogate the grace of God and why because he will suffer nothing in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne what is the nature of grace It must stand wholly and intirely in it selfe Gods grace cannot stand with mans merit Grace is no grace vnlesse it be freely giuen euery way Rom. 4. 4. To him that worketh the wages is giuen not of grace but of desert Rom. 11. 6. If election be of grace then not of workes els is grace no grace Grace and works of grace in the causing of iustification can no more stand together then fire and water By this we are admonished to be nothing in our selues and to ascribe all that we are or can doe to the grace of God Againe here we see our dutie and that is to be carefull not to abrogate the grace of God vnto our selues But how is that done Ans. We must strippe and emptie our selues of all righteousnesse and goodnesse of our owne euen to the death and withall hunger and thirst after Christ and his righteousnes Math. 5. 6. Luk. 1. 35. Thirdly Paul here sets downe a notable ground of true religion That the death of Christ is made voide if any thing be ioyned with it in the worke of our iustification as a meanes to satisfie Gods iustice and to merit the fauour of God Therefore the doctrine of iustification by workes is a manifest errour For if we be iustified by the workes of the law then the iudgement of the holy Ghost is that Christ died without cause Againe the doctrine of humane satisfactions is a deuice of mans braine For if we satisfie for our selues then did Christ by death satisfie in vaine Thirdly it is a false and wicked though a colourable inuention to say that Christ by his death merited that we should merit by our workes For if we merit by workes Christ died in vaine to merit by his owne death This is the sentence of God who cannot erre Lastly here we see the Church of Rome erreth in the foundation of true religion because it ioyneth the merit of mans workes and the merit of the death of Christ in the iustification of a sinner And therefore we may not so much as dreame of any reconciliation to be made with that religion for light and darknes cannot be reconciled nor fire and water Here the Papists answer that Paul in this text speakes against them that looked to be iustified by
ouer vs. Thus Dauid knew God when he saide that he numbred his flittings and put his teares into his bottle Psal. 56. 8. Thirdly we must know God in respect of his will in all things to be done and to be suffered and this is the right knowledge of God to haue regard to his will Rom. 12. 2. Eph 5. 17. Dauid saith All thy lawes are before me 2. Sam. 22. 23. And when Shemei reuiled he spake thus He raileth because God biddes him raile 2. Sam. 6. 10. Lastly we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things in the knowledge of the riches of eternall life and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues The third propertie is that this knowledge must be an effectuall and liuely knowledge working in vs new affections and inclinations He that saith he knowes God and keepes not his commandements makes him a liar 1. Ioh. 2. 4. and 3. 6. Tit. 2. last The vse Seeing the conuersion of a sinner stands in this spirituall knowledge of God we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God and we cannot serue him vnlesse we know him nay so long as we know him not we doe nothing but serue the false gods of our owne hearts Againe we desire life eternall and this is life in right manner to acknowledge God Ioh. 17. 3. And the whol matter of our boasting must be the knowledge of God Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire namely by the moouing of the earth yesterday For though Philosophers ascribe all to nature yet the truth is that the trembling and shogging of the earth is a signe of the great and extraordinarie anger of God The cause of this anger is that we know not God neither doe we for the most part care to know him We haue had the Gospel long but we bring forth but small fruits For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation and it doth aster a sort craue leaue of God that it may deuoure a sinnefull people as it once deuoured Dathā and the companie of Abiram Now our dutie is in this iudgement of God to acknowledge his maiestie his anger and his iustice and with feare and trembling to humble our selues for our sinnes past thereby to preuent his anger to come The earth a bruite and dumme creature in his kinde is become a preacher vnto vs and his trembling must teach vs to tremble in our hearts and to sinne no more Againe if we must know God we must remember God and Christ and as we must know God so must we remember him Now we must not knowe Christ according to the flesh 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh that is in any worldly and carnall manner This therefore is not to keepe a Memorie of Christ to spend twelue daies in reuell and riot in masking and mumming in carding and dicing as many doe this is rather to burie the memorie of Christ and to doe homage to the god of pleasure Of them that saide Let vs eate drinke and sleepe Paul faith thus Awake and doe righteously for some of you doe not know God 1. Cor. 15. 34. Paul saith further But rather ye are knowne of God The knowledge whereby God knowes men stands in two things his Election of them to his speciall loue 2. Tim. 1. 19. and the Execution of Election whereby he makes men his peculiar people by calling iustifying and sanctifying of them Tit. 2. v. 14. Hence obserue first that Gods Election is the roote of all the gifts of God in vs. We know God because he first knows vs. Paul saith that we were elected that we might be holy Eph. 1. 4. Therefore we are not elected as some teach either for our faith or according to our faith but to our faith that is Elected that we might beleeue Secondly hence we learne that we can neither thinke will or doe that which is good vnlesse God preuent vs with his grace God must first vouchsafe to acknowledge vs before we can acknowledge him Ioh. 10. 14. Preuenting grace is twofold The first and the second The first when God in our first conuersion takes away the stonie heart and puts a fleshie heart in the roome The second is after we are regenerate for then God still preuents vs with good motions and desires Of both read Ezech. 36. 26. Some teach that if we doe that which we can God will giue vs his grace but this is false for then we should preuent God Thirdly by this we see that the workes of grace in God imprint their image in the hearts of them that belong to God And this is worth the marking There is a knowledge in God whereby he knowes who are his and this knowledge brings forth an other knowledge in vs whereby we know God for our God There is an Election in God which workes in the Elect an other Election whereby they choose God for their God The loue whereby God loues vs workes in vs an other loue whereby we loue God 1. Ioh. 4. 19. Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith wherby we lay hold vpon him Phil. 3. 12. When Christ makes intercession for vs in heauen there is another intercession wrought in our hearts by the spirit whereby we crie Abbafather Rom. 8. 26. The death of Christ hath a vertue in it to worke in vs the death of sinne Thus doth the spirit of God seale vs to the day of our redemption By this may we know that we belong to God if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs and by the same light we view and behold the sunne Lastly here is the foundation of true comfort Our faith doth not saue vs because it is a perfect vertue but because it apprehends a perfect obiect namely the perfect obedience of Christ. So then if our faith erre not in his obiect but be rightly fixed on the true causes of our saluation though it be but a weake faith and doe no more but cause vs to will desire and indeauour to apprehend Christ it is true faith and iustifieth the weakenesse of it shall not hinder our saluation which stāds not in this that we knowe God but in this that God knowes vs whose knowledge is perfect and cannot faile Againe our saluation stands not in our apprehension of Christ but in Christs apprehending of vs. Phil. 3. 12. This knowledge of God whereby he knowes vs hath two properties First it is speciall whereby he knowes all the elect euen
be admonished by Magistrates and Ministers to relinquish their superstitious practises and that vpon a double ground I. Nothing hath efficacie but by the Ordinance of God And this efficacie was either put into the thing in the creation or since by some new Institution in the word And the efficacie of things that comes by any other meanes is by Satanicall operation II. Charmes inchantments and spells whatsoeuer haue no force vnlesse we beleeue that they can doe vs good Now this faith is a false faith and the seruice of the deuill For we must beleeue nothing hope nothing doe nothing without or against the word of God If these two rules be obserued not onely charming but all witchcraft shall be banished out of the world Againe it may be demanded what are the signes that serue to discouer a witch Ans. This discouerie is very hard For witches doe their feates in close manner not onely by foule and open cursing but also by faire speaking and by praising of things And hereupon we haue a fashion in England when we praise any thing withall to blesse it as to say it is a goodly child God saue it that our speach may not be suspected of witchcraft Neuerthelesse there are fiue speciall things that serue to discouer a witch One is the free confession of the accused or suspected witch The second is the confession of the associats of the witch The third is Inuocation of the deuill For that is to renounce baptisme and to make a league with the deuill The fourth is Euidence that the partie hath intertained a familiar spirit in the forme or likenes of some visible creature The fifth is Euidence of any action or actions that necessarily presuppose a league made with the deuill As for example if the partie shew a mans face in a glasse though he professe angelicall holines he is in league with the deuill by whose meanes the feate is wrought There are besides these other signes but they are either false or vncerten A man is sicke he suspects that he is bewitched he takes it on his death that such a partie hath bewitched him All this is nothing but the suspition of one man and therefore no proofe Likewise the testimonie of some wizzard is but the testimonie of one and it is the deuills testimonie and therefore not to be receiued Againe neighbours fall out threatnings are vsed in anger afterward the partie threatned is either sicke or he dies hereupon the partie that vsed threatning words is accused of witchcraft And this is the common course But great circumspection must be vsed for sicknesse and death may arise of any other causes Lastly markes in the bodies of men and women are vncerten signes of witches All this I note the rather because if a iudgement befall a man in his familie presently according to the common fashion he saith he is hurt by euill tongues and challengeth some one or other of witchcraft whereas his owne ignorance vnbeleefe contempt of Gods word and Sacraments c. are the onely witches that hurt him and pull downe Gods iudgements vpon him Heresies The word heresie generally signifies any opinion either good or bad More specially it signifies any errour in religion Thus Ecclesiasticall writers take it For they condemne for heretikes such as erred in smaller points holding the foundation as Vigilantius Novatus c. And the very Opinion that there are Antipodes was condemned for heresie though it be a matter of small moment Yet most properly Heresie may be thus defined It is an errour in the foundation of Christian religion taught and defended with obstinacie Thus Paul saith Tit. 3. 11. that an heretike is peruerted that is put beside the foundation and condemned of himselfe in his sinne that is to say he erres obstinatly euen against his owne conscience I say that heresie is an errour in religion to put a difference betweene an errour in Diuinitie and an errour in Philosophie which is not tearmed heresie and againe to put difference betweene schisme and heresie for heresie is in doctrine schisme in manners order regiment Againe I say heresie is an errour in the foundation of religion to distinguish it from errours that are in smaller points of Diuinitie Some teach that Abraham was borne the 70 of Terah some the 130 of Terah Both cannot be true yet neither of them are heresie Some teach that Daniels weekes begin straight after the returne out of captiuitie others teach that they must begin 80 yeares after both cannot be true yet neither opinion is heresie So there are sundrie opinions touching Ophir Tarshish to which Ionah fled Decapolis in the Gospel all cannot be true yet they are not heresies because they concerne onely times and places and other circumstances of the Bible Lastly I say that heresie is maintained with obstinacy to distinguish heresie a single error For there are three things in heresie an error in the maine doctrine conuiction of the partie touching his error and obstinacie after conuiction The vse In that heresie an error in the minde or vnderstanding is made a worke of the flesh hence it followes that the word flesh signifies more then sensualitie namely the corruption of the higher powers euen of the minde and conscience though Papists teach otherwise Againe if heresie be a worke of the flesh our dutie is to detest and eschew heresies And that we may for euer preserue our selues from them three rules must be obserued I. We must propound vnto our selues the right Principles of religion For as euery Art hath his confessed principles so hath Diuinitie The head and chiefe Principle whereof is this All Scripture of the Prophets and Apostles is giuen by inspiration of God This is the foundation of all true faith here is the highest stay and stoppe This principle is the demonstration of all doctrines and conclusions and it hath no principle aboue it selfe whereby it is to be confirmed As for humane reason it is no principle of religion For it is imperfect and erronious and serues onely to make men without excuse Indeede in the minde of man there are certaine naturall conclusions that there is a God and that he is to be worshipped c. but the certentie of these is in the written word We can by reason dispute of the creation of the world but a full certentie we haue not by reason but by faith in the word Hebr. 11. 3. Againe the Papist makes the authoritie of the Church a principle For that is the first ground which they lay downe that we must captiuate our senses to the authoritie of the Church But this is no principle in religion For we cannot imagine a Church without faith and faith cannot be without the word of God It may be saide that Scripture is the sense of the written word and this sense must be from the Church Ans. Scripture it selfe is both the glosse and the text Scripture is the best interpreter of it selfe And
other mens sinnes saith Euery man shall beare his owne burden And to meete with the carelesnesse of others who respect themselues alone neuer minding the good of their brethren he saith Beare ye one anothers burdens II. Obiect By bearing of our owne burdens is vnderstood giuing an account for our selues vnto God Nowe euery man is not to giue account for himself alone but for those also that are coÌ„mitted to his charge as the father for his child the master for his seruant the magistrate for the subiect the sheapheard for the sheepe Ezek. 34. His blood will I require at thy hand Hebr 13. 17. They watch ouer your soules as they that must giue account Answ. Gouernour and superiours are not to giue account for the sinnes of those that are committed vnto them but for the sinnes which themselues commit in not looking vnto them not admonishing them not restraining them not taking condigne punishment of them for their offences This is plainly taâ—ght Ezek. 33. 8 9. If thou doest not admonish the wicked of his way he shall die for his iniquitie but his blood will I require at thâ— hand Neuerthelesse if thou warne the wicked of his way to turn from it if he doe not turne from his way he shall die for his iniquity but thou hast deliuered thy soule III. Obiect Infants which haue not sinned after the manner of the transgression of Adam doe beare the burden of Adams sinne therefore all doe not beare their own burden Ans. First the words are properly to be vnderstood of personall or actuall sinnes which are proper to euery man in particular and not of originall sinne or the sinne of our nature which is common to all mankind beeing propagated together with nature Secondly I answer that Adams sinne was our sinne and therefore seeing infants partake with him in the sinne it is iust with God they should partake with him in the punishment and so beare their owne burden For albeit the transgression of Adam was his actuall and personall sinne yet it is our originall sinne or the sinne of our nature seeing it is ours by imputation and propagation of nature together with corruption For as Leui was in the loynes of Abraham when Melchizedech met him and payed tithes in Abraham Hebr. 7. 9 10. So all mankind was in the loynes of Adam when he sinned as the branches are in the roote or in the seede And therefore when he sinned we also sinned as the Apostle saith Jn whome all sinned Rom. 5. 12. For so the words are in the originall and not as it is commonly translated for as much as all men haue sinned IV. Obiect In the second commandement the Lord threateneth to visit the sinnes of the Fathers vpon the children to the third and fourth generation Therefore they beare not their owne burden but part of their parents burden and parents doe not beare their owne whole and entire burden but their children for them Ans. The clause in the second commandement of visiting the sinnes of the fathers vpon the children doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father neither shall the father beare the iniquitie of the sonne the same soule that sinneth that shall die For they are reconciled v. 14 17. If he that is a wicked man begette a sonne that seeth all his fathers sinnes which he hath done and feareth neither doth the like he shall not die in the iniquitie of his father but shall surely liue Therefore the threatning in the second commandement is not to be vnderstood absolutely as though God would alway plague the children for the fathers sinne but conditionally if they persist and continue in their sinnes walking in their waies and treading in their steps And the same answer is giuen in the second commandement that God will not visit the sinne of the fathers vpon the children saue vpon those that hate him It may be said The sinnes of the parents are not vindicated vpon the children because the punishment inflicted vpon their posteritie is not felt of the parents Ans. First children are as it were a part of their parents and therefore they beeing punished their parents are punished with them Secondly it is a corrasiue and a torment to parents to knowe thâ—â— their children shall be seuerely punished and afflicted Thirdly the punishment of posteritie hath a relation to the parent seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers that so he may testifie how extreamly he abhorreth both their sinne and the sinne of their progenitors Fourthly the parents sinne is often a cause of the childrens sinne seeing that God in his iust iudgement curseth a wicked mans posterity by leauing them to themselues to blindenesse of minde and hardnesse of heart that so they may fulfill the measure of their fathers as our Sauiour Christ speaketh Matth. 23. 32. And by their owne sinnes may iustly pull vpon them condigne punishment Lastly God doth more manifest his wrath against the sinne of the parent by punishing the child Obiect V. Numb 25. 4. The chiefest of the Israelites were hanged vp before the Lord for the fornication and idolstrie of the people therefore they did not beare the burden of their own sinne Ans. They were punished for their owne sinne for they consented to worship the idol and commit folly with the daughters of Moab or râ—ther were principall ring-leaders and first actors in this Commick-tragedie as may appeare by the practise of Zimri Prince of the familie of the Simeâ—nites v. 6. in bringing Câ—sbie a Madianitisâ— woman into his tent in the sight of Moses and the whole congregation Therefore because they did not hinder them from committing this fact as they might beeing in place of gouernment but did partake with them in the sin they are first punished that more seuerely for a thousand of them were hanged vp the same day v. 4. the rest of the people to the number of 23 thousand were slain by the sword at the commandement of God v. 5. to which Paul had an eye when he said that there fell in one day 23 thousand 1. Cor. 10. 8. meaning of the common sort excluding those that were hanged vp for in all there were 24 thousand Num. 25. 9. Thus the contrarietiâ— which seemes to be betwixt those two places may be better accorded then to say as some doe that the pen-men or scribes failed in copying out the bookes Or as others that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul or as others that Paul is not contrarie to Moses seeing that if there were 24 thousand as Moses saith there were 23 thousand for there is no reason why the Apostle should vse the lesse number rather then the greater except that which I haue said considering the greater is as round a number as the lesse Obiect VI. Dauid sinned in numbring the people and they were punished for his sinne
wresting preuerting and breaking this rule but in making other new Lesbian rules which they prescribe as necessarie to be followed as the rule of S. Francis of S. Dominick S. Austen S. Ierome c. holding on mans baptisme better then another on mans profession holier then another on mans rule perfecter then another following any rule rather then Christs and so diuide his seaâ—â—les coate And that these sundry rules of Monks are vaine and wicked it may appeare First because they agree not with this rule of Paul they beeing many it but on it directing and leading to Christ they leading to by paths obscuring the merit of Christ and prescribing many things partly friuolous partly impious contrary to faith and good life Secondly in that they agree not among themselues euery sect hauing his own proper orders and contending their owne to be better holier perfecter then the rest Thirdly in that they diuide into diuerse sects those that ought to be all on in Christ for which cause Paul calles the Corinthians carnall in houlding some of Paul others of Apollos 1. Cor. 3. 4. For how can they be spirituall who in speech action habitte and attire profession and conuersation professe nothing but shisme and dissention Ierome against the Luciferians saith Sieubi audieris â—os qui dicuntur Christi non a Domino lesu Christâ— sed à quoquam alio nuncupari puta Marciònitas Valentinianos Montenses Campates scito non â—cclesiam Christi sed Antichristi esse Synagogam that is whersoeuer thou shalt heare those that are called Christians not to haue their name from our Lord Iesus Christ but from some other as Marcionites Valentinians Montenses Campates knowe thus much that they are not the church of Christ but the Synagogue of Antichrist Nay further solitary life in leauing the society of men and sequestâ—ing themselues from all company which is the grownd and generall practize of Monkish Eâ—emites for Coenobites to speake pâ—operly are no Monks as the word teacheth is against the very light of nature it selfe First because it is naturall for men to liue together nay it is the ground of the family the church and common-wealth There was neuer nation so barbarous or sauage but endeauoured to liue together by associating themselues in cities townes villages caues woods tents or some other way according to the custome of the countrey which generall practise of all argues the impression of nature in all Secondly speach is giuen men for this end that they might conuerse together for it were little or nothing auaileable if men should liue alone and conuerse withnone Thirdly sundry vertues bestowed vpon men as iustice fortitude loue and frendship should be giuen in vaine if men should liue solitary sequestred from all company Fourthly mans imbecillity argues thus much for whereas all other creatures are armed by nature as the Bull with hornes the Boare with tuskes other with teeth fethers swiftnes c. man is borne feeble and naked not able to prouide or defend himselfe but only by helpe of others which is an argument that he is borne to liue in ciuill society and to be holpen by others Lastly man is borne to doe good to himselfe and others in some estate and calling 1. Cor. 7. But he that liueth alone can doe no good to others nor receiue good from them For whereas they plead for themselues that they leaue their particular callings and betake themselus to Armetages that so they may renounce the world I answer that to renounce the world is not to leaue their places and callings whereunto God hath caled them but to renounce the corruption that is in the world through lust 2. Pet. 1. 4. These and the like reasons made the Philosopher to say that he which left the societie of men and betooke himselfe to a solitary life was either a God or a beast By this we may see what Lesbian rules they follow and how that which they account the highest degree of perfection is in truth the depth of abomination that it hath beene the cause of much wickednes as of idlenes hypocrisie whoredome so domitry besides the cruell murthering of many poore innocents Therefore let neither their hypocrisie nor the churches pretended authoritie nor the long receiued custom any thing mooue vs but that leauing them we follow the rule of Paul in this place for they that walke according to it peace shall be vpon them and mercie By peace we are to vnderstand outward peace as prosperitie and good successe in all things we goe about For whatsoeuer they doe shall prosper Psal. 1. 3. And peace with the creatures as first with the good Angels Colosâ— 1. 20. who are ministring spirits sent forth to minister for their sakes that shal be heires of saluation Ebr. 1. 14. pitching their tents about them Psal. 34. 7. and bearing them in their hands as the nourse her child Psal. 91. 12. Secondly with the godly The Prophet saith that in the kingdome of Christ the wolfe shall dwell with the lambe the leopard shall lie with the kidde c. that is men of fierce sauage and woluish natures shal be so changed by grace as that they shall liue peaceably and louingly together Thirdly with the wicked their enemies partly because they seeke to liue in peace as Dauid saith of himselfe I labour for peace Psal. 120. 7. partly because God so inclines their hearts as that they are peaceable Lastly with the beast of the field and all the creatures The Lord promiseth to make a couenant with the wild beasts and foules of the heauen in behalfe of his people that they may sleepe safely Hos. 2. 18. But the peace which is principally meant in this place is peace of conscience which passeth all vnderstanding Phil. 4. 7. Which is peace with God beeing reconciled and at one with him Rom. 5. 1. Beeing iustified by faith we haue peace with God And peace with our selues which is three fold as it is opposed to a threefold dissention in man The first is when the will and affections renewed by grace are obedient to the minde enlightened by the spirit and at peace therewith opposed to the dissention that is betwixt rebellious affections and naturall reason The second is when grace though strongly assailed giueth corruption the foile whereupon followeth the calming and quieting of the mind opposed to the combate betweene the flesh and the spirit The third is when the conscience perswaded of remission of sinnes and reconciliation with God ceaseth to accuse and terrifie and beginnes to excuse and comfort vs opposed to the conflicts that a distressed conscience hath with legall terrours and the anger of God By mercy which is the cause of this peace are vnderstood all spirituall blessings which flow vnto vs from the loue and fauour of God in Christ as remission of sinnes iustification sanctification and eternall life it selfe The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon them haue great emphasis signifying that these blessings
preparemen to their iustification 11. 13. How our workes are said to please God 191. 19 The workes of the regenerate are mixed and sinnefull and in the rigour of iustice deserue damnatioÌ„ ergo no iustification by workes 515. 9. The benefit of approouing of our workes 515. 9 How we may aprooue our workes three rules 515. 16 Whether we may not approoue our workes or actions to men and if we may how farre forth 515. 29 Infants haue no good workes 553. 8. Gods reward shall be according to the quantitie and qualitie of the workes and what may be gathered from thence 555. 25 How Lazarus and the theife on the crosse had good works 553. 27 Workes and laboures of men may differ three waies and what they be 556. 37 Vses that God rewardeth men according to their workes 559. 560 561. 562. Workes though they be seedes yet are they no causes of eternall life 564. 565. 31. That workes are seedes of eternall life it is gods mercie and not the merit of the workes 565. 35 Workes of the flesh perfectly euill and why 566. 5 Good works perfect as they are of god imperfect as they are of meÌ„ 566. 12. Reasons why the workes of the spirit are not the cause of eternall life as well as badd workes are the cause of eternall destruction 566. tota pag. Obiections of the Papists to prooue workes the causes of eternall life answered Beginning at pag. 561 line 31. vsque ad pag. 572. Workes no cause of our reward but the measure 568. 2 Good workes make a man knowne to be iust but faith m 〈…〉 him iust 567. 32 Good workes are causes of eternall life not as meriting but as the kings high way 568. 25 How life eternall is promised to good workes how not 569. 6 The promise of reward vpon condition of performing the worke maketh not a meritorious worke 569. 29. Reward not due to workes of regeneration vpon compacte and promise the reasons why 569. 20. Good workes merit not eternall life though it be a reward of them page 569. in fine and page 570. 571. How life eternall is called a reward of good works 570. 11. 571. 5 That we may incite our selues to the dooing of good workes from the consideration of our heauenly reward sundrie reasons 579. 29. In dooing good workes we may respect the reward but not onely nor principally 581. 31 What should most of all mooue vs to doe good workes 581. 32 The loue of the world and of the truth cannot stand together 619 33. What is meant by the world and what it is to be taken out of the world 13. 37 Y Two kindes of yeelding 87. 18 Z Zeale what it is 45. 20 FINIS 2. Tim. 3. 16. 2. Pet. 1. 20. 1. Tim. 6. 20. Eph. 6. 17. Esa. 8. 20. Ioh. 5. 9. Mal. 1 2. Deut 6 8. Hugo de S. Viâ—t de Script Scriptor â—â—cris lâ—â— 1. c. 1. Deut. 4. 2. Matth 5. 13. Psal 19. 10. Psal 119. 98. c. 2 Tim. 3. 15. Act. 2. 〈◊〉 Iam 1 21. Ier. 2. 13. Ferdinaud Vellosill Epis. Luc. in praef in aduer Schol. Theol Nec Script nec Doctores vel a limino solutaste Laert. de vit Philos. lib. 1. in Thal. Epist. ad Leander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleidan lib. 6. Coster Enchir. controvers c 1. Socrat. lib. 7. cap. 32. Sixt. Senens in praefat in Bib. 1. Tim. 1 4. Sixt Sen. Bibl. lib. 4. Tetrus Ximenes Episc. Cauriens a. Cor. 3. Non tam Commentarios quam indicie 〈…〉 lorum Hieron proam in 1. 〈…〉 m Esai 2. Tim. 3. 16. Symbolica Theologia 〈◊〉 〈◊〉 argumentatiua Thom. 1. Cor. 1 â—3 Volusian ad Nicol. 2. 2. Pet. 3 16. Eccles. 〈◊〉 6. 2. Sam. 〈◊〉 30. Eph. 3. 4. o In his Prophetica Gal. 6. 〈◊〉 Philâ—m v. â—8 Ioh 5. 35. Ioh. 2. 3â— Rom. 1. 5. Act. 13. 33. Rom. 10. 14. 1. Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 5. 10. Math. 9. 38. Eph. 4. 11. Act. 20. 28. Psal. 105. 15. Rom. 8. 28. Rom. 〈◊〉 Lev. 10. 1. 2. Reg. 16. 11. Rev. 2. 24. Deut. 22. 9. 2. Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Praeter quam Contra Petilian l. 3 c. 6. o Non aliud quid amp 〈…〉 us Debono viduitatis c. 1. Math. 5. 48. Iob. 13. 15. v. 26. Term 25 de verbi Apest. Theodoret. bist lib. 4. c. 16. Luk. 10. 16. o I learned nothing or I was not taught o ' Simulatè non verè Matth. 11. 1â— Luk. 10. 18. 〈◊〉 Cor. 10. 4. Homil. 2. in Act 〈◊〉 Ioh. 3. 9. Germ. ad mil. Temp. c. 11. Epist 190. o Crâ—dere Fac 〈…〉 Aug. de â—â—pt concup l. 1. c 33. ad Bon. l. 〈◊〉 c. â—3 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thom. Summ. p. 〈◊〉 q 62. art 4. Bellar. de Sact. l. 2. c. 11. De consid ad Eugen. Vxor materfamilias Vxor Vsuaria o â—usâ—in in qâ—â—st Act. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traef lib. 8. de bello Gall. Sanos homines à scribendo dâ—terruit 〈…〉 c. ad Bruâ—uÌ„ Sueâ—on in Câ—s. cap. 56. Michael de Montaign in his Estayes the 5 6 7 8. Ethic. lib. 4. c. 3. 1. Macchab. 1. 60. Confess lib. 8. cap. 12. Act. 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anchorat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. ad Thâ—â—d lib. 〈◊〉 câ—p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O 〈…〉 Hierom in hunc locâ—m Gen 49. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 9. Philip. 2. 4. de verb. dom â—orm 16. Muffâ—t Autâ—umus aâ—t â—uimus vel po 〈…〉 esâ—e quod hiâ—â—st 2. Tim. 4. 2. De verb. Dom. se 〈…〉 16. v. 15. Me 〈…〉 s est vâ— peâ—eatâ—nus q 〈…〉 m 〈◊〉 〈…〉 eroâ— Act. 24 〈◊〉 〈◊〉 17 Rom 14. 1. and 15. 1. Prou. 19. 11. 〈◊〉 Poâ— â—5 Duro con duro noâ— fa bon 〈…〉 o. August serâ— 21. de verbi Apost 〈◊〉 hunâ— locuâ—â—x August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylactus Sic Hugo de S. Victor lio quast in Epist. ad Rom q. 308. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—omes 〈◊〉 Rom. 7. 23. Exod. 20 Deut. â—8 Deut 13 Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damaseenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Alexandro Phil. 2. 3. Phil. 2. 10. v. 11. Psal. 8. 4. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 5. 16. Rom. 12. 17. Ioh. 5. 41. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24. 26. Onus rationis â—â—dden â—aeâ—onus infâ—â—mitatis participandae August contra â—cript Petil. lib. 3. Beda Lumbard iâ— hunc â—ocum Hugo dâ— S. Victor in 〈◊〉 quâ—st 58. In seâ—â—inali principio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decimaâ—io â—xâ—rciâ—â—s 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉