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.
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
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
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
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
Luke 6.35 and verses 39.42 of this chapter § 3. Let him give her a bill of divorcement Sect. 3 What was the use of this Bill Quest First it was a remedy of a greater evill as Answ 1 was shewed before Secondly it was to terrifie them from separation Answ 2 or putting of their wives away because if once they had given them that Bill of divorcement it was then never lawfull afterwards to take them againe § 4. But I say unto you Sect. 4 Whether doth Christ here oppose Moses or the Pharisees Quest First some say that Moses commanded these Answ 1 things but not from God It was Hominis consilium non Dei imperium Hier. s Math. 19. the counsell of man not the command of God as that Father saith but Moses was faithfull in all Gods house and therefore I dare not subscribe to Hieromes opinion Secondly Christ doth not deny that this Answ 2 came from Moses but denies that it was a true rule of direction being indeede but a bare permission as was shewed before § 5. Whosoever shall put away his wife Sect. 5 Bellarmine de Matrim lib. 1. cap 14. saith that it is lawfull for the parties married to bee dismissed each from other for divers causes besides fornication as for heresie for avoiding of offence and for the vow of continencie Christ here saith plainly the contrary Whosoever doth put away his wife except it be for fornication causeth her to commit adultery And therefore whether Christ or the Cardinall deserve better to be beleeved sub judice lis est let the world judge § 6. Except it be for fornication Sect. 6 Is it lawfull for a man to be divorced from his Quest 1 wife for adultery It is of this more amply by and by Answ How many causes were there of this separation Quest 2 among the Jewes Three namely first there was Causa levis Answ a light cause when the wife did not like nor please her husband this was altogether unlawfull Secondly there was Causa necessaria a necessary cause and that in case of murder when the hatred of the man grew so extreme that the woman stood in feare or perill of her life then a divorce was permitted Thirdly there was causa legiâ—ima a lawfull cause of divorce and that was fornication and adultery which was lawful unto the Jewes in the old Testament and is allowable unto us in the new Quest 3 For what causes are married persons now to be divorced First Romulus allowed a man to put away Answ 1 his wife for any of these foure causes to wit either I. If shee were given to drunkennesse Or II. If she got false keyes made for opening of her husbands Doores or Chests or Cup-boordes Or III. If shee went about to Poison him Or IV. If she plaid the harlot Answ 2 Secondly some things dissolve mariage Annihilando by disanulling of it to wit First error which is two-fold First of the sexe if a man marry a man or a woman a woman being deceived by the habit this marriage is void Secondly of the person if a man marry in the darke one for another as Iacob did Leah for Rachel the marriage is annihilated if the errour be perceived before carnall knowledge Secondly affinity and kindred Thus the marriage of King Henry the 8 with Queene Katharine was justly disanulled because it was not lawfull for him to take to wife her who had beene married to his brother Philip Mark 6.18 Thirdly a precontract or former marriage with carnall knowledge makes void the second marriage Disrumpendo by breaking of it viz. First Religion If the unbeleever will depart let him depart saith Saint Paul 1 Cor. 7.15 Secondly fornication as in this verse and Mat. 19.9 where for adultery and fornication it is lawfull for a man to put away his wife Cum illa carnem unam fornicando separavit non debet teneri c z Hier. s Math. 19.9 Gualter here includes all greater things as poyson offering to stab and the like but this is doubtfull and the Scripture herein silent and therefore Pet. Mart. 2.10 § holds the contrary Quest 4 Whether is metaphoricall and spirituall fornication namely idolatry and covetousnesse here understood yea is not internall fornication and adultery the lust of the heart and the wanton lookes of the eyes a just cause of divorce and separation Answ Christ here speakes onely of literall fornication and of the breach and dissolution of an actuall bond wherefore the breach must be actuall not intentionall Quest 5 Is it lawfull alwayes for a man to put away his wife for fornication Answ Thomas Aquinas in 1 Cor. 7. following herein Saint Augustine addeth seven cases wherein it is not lawfull for a man to put away his wife for fornication First if he have prostituted her before marriage Secondly if he be also a fornicator Thirdly if he have denyed his body unto her Fourthly if she upon good ground beleeving her husband to be dead hath married with another Fifthly if it hath beene with violence that is if violently against her will shee hath beene ravished Sixthly if another fraudulently hath deceived her under the colour of her husband Seventhly if after the adultery manifestly found out she hath been still detained or carnally known by her husband Object 1 The Papists object against this place that although our Saviour saith here a man must not put away his wife but for adultery yet elsewhere hee saith whosoever shall forsake father or mother or wife c a Mat. â—9 29 where he alloweth commendeth and promiseth to reward those who put away their wives for his sake And therefore diâ—â—â—â—â— for Religion is warrantable and a woman may leave her husband to come unto a Nunnery and a man may leave his wife to come into holy Orders and ought to forsake them being entred into Orders b Bellarm. lib. 1. de Cleric cap. 19. First Christ by forsaking meaneth not that separation which is made by giving a bill of divorcement but that which is caused by imprisonment Answ 1 banishment or death Secondly as the Apostles forsooke not the Answ 2 company of their wives after they were called and chosen of Christ so neither the Ministers of the Gospel ought to renounce abandon and forsweare the society and fellowship of their wives but rather to live with them in all temperance and sobriety for the good example of others Thirdly thâ—s objection is cleane contrary to Answ 3 Scripture as appeares thus First our Saviour saith Whosoever putteth away his wife except it be for fornication causeth her to commit adultery in this verse By which rule a Minister ought not for any other cause to put away and dismisse his wife but for fornication And therefore it is not lawfull because of his calling or upon any other colour to send her away Secondly St. Paul saith that married couples should not defraud one another but for a time and that with consent c
1 Cor. 7.5 Therefore if the wife will not consent her husband cannot goe from her nay though there be consent yet they must be separated but for a time lesâ— the Divell should tempt them Whether may the guiltlesse partie being lawfully Quest 6 divorced marry againe during the life of the adulterous or not For no other cause in the world Answ but onely for fornication may there be either a finall separation or cleane dissolution of marriage by way of divorce But for that cause our Saviour hath granted liberty both to dissolve matrimonie and to marry againe Because this is questioned or rather plainely denyed by the Papist I will first confirme it and then answer what they can object against it Our proposition is this In the case of fornication it is not unlawfull to marry againe that is those who are lawfully divorced for fornication and adultery may marry againe with others but never one with another The truth hereof appeares thus First the bond is broken they are not now one flesh d Hier. s and therefore may lawfully contract marriage with others Secondly because under the Law divorce was never without liberty of a new choise Deut. 24.1 2. all that were divorced had freedome to marry againe and therefore in a lawfull divorce this is not debarred under the Gospel Thirdly because otherwise the guiltlesse party should be punished and that grievously It is better to marry than to burne saith the Apostle thereby shewing that marriage is left us by God as a remedy against lust now if the guiltlesse party could not containe neither might marry another neither take her unto him who hath beene divorced Deut. 24.4 then he were necessitated to sinne which the Lord never doth unto any by any law Fourthly we might confirme this from the Fathers Ambros Tertul. 2. From the Councels Concil Mogunt Triburiens 3. From the consent of many Bishops in Origens time 4. From the opinion of the Papists Zach. Papa Cajetan Ambros Compsa 5. Of our men Pet. Mart. 2.10 § 37 38 58. But this I omit comming to the last and best proof Fifthly that it is lawfull for the guiltlesse partie to marry for I now meddle not with the guilty appeares plainly from our Saviours words in this verse and Mat. 19.7 8 9. Whosoever putteth away his wife except it be for fornication committeth adultery Therefore for fornication it is lawfull for a man to dismisse his wife Matth. 19.9 Whosoever shall put away his wife except it be for wheredome and marry another committeth adultery Therefore for adultery it is lawfull for the man both to put away and renounce his wife and the wife likewise her husband there being the like reason for both and for them to marry againe The Papists hold that married persons may dismisse one another for adultery but neither party may marry againe for any cause during life And because they are sore pressed with this place they object many things both against the place and point by us propounded Object 2 First Durand answereth that when Christ uttered these words the Law of the Jewes was that the adulterous woman should bee put to death and so the husband might have liberty to marry againe Bellarmine overthroweth this answer by a three-fold reason to wit Answ First because Christ here giveth a rule not onely to the Jewes but to all Christians not being ignorant how that in every Nation the law of putting the adultresse to death should not be in force Secondly Christ might as well have excepted other crimes that were punished by death as murder and the like that in those cases they might marrry againe because by the Law their wives were to die as well as in the case of fornication Thirdly Christ speaketh of dismission but properly the wife is not said to bee dismissed when she is put to death And therefore Christ is not thus here to be understood Secondly Bellarmine would have the exception Object 3 except it be for fornication restrained to the first clause in this sense Hee that putteth away his wife which is not lawfull to doe but for fornication so that the crime of fornication maketh it lawfull to dismisse but not after dismission to marry againe First the Jesuite is here contrary unto himselfe Answ 1 for he elsewhere alloweth a separation of matrimony in other cases as of heresie infidelity and vow of continencie but here he saith that separation and dismission is to be made in the case of fornication onely Secondly Christs answer had not satisfied if Answ 2 he had spoken onely of divorce and not of liberty to marry againe for the Pharisees moved the question concerning the manner of divorce permitted by Moses Law after the which it was lawfull for them to marry againe And therefore it was expected that our Savior should answer to both these points both in what cases they might dismisse their wives and marry agaâ—ne Thirdly the Apostle saith If a woman depart Object 4 from her husband let her abide unmarried or bee reconciled 1 Cor. 7.10 11. Therefore it is not lawfull after divorce to marry so long as both parties live The Apostle speakes not there of a lawfull departure or separation to wit Answ by reason of fornication and adultery for then he should diametrally have opposed his Master Christ saying here for adultery there may be a divorce and departure Paul there I command no discedat let not the wife depart from her husband but of a separation for Religions sake or for afflictions or for the cares of those times § 7. Causeth her to commit adultery Sect. 7 How Quest or how many wayes is that Divorce which is not for fornication an occasion of adultery First if she which is divorced being deprived Answ 1 of the company of her husband is not able to containe her selfe but falls unto whoredome her divorce is an occasion of adultery unto her for the separation not being lawfull the bond of matrimony is not broken wherefore her whoredome is adultery Secondly if she which is thus unlawfully Answ 2 that is not for fornication separated marry another husband she commits adultery because she is yet the former mans wife and thus also her divorce is an occasion of adultery Thirdly hee who marries a woman that is Answ 3 thus unlawfully separated from her husband commits adultery because he coupleth himselfe with another mans wife and thus this divorce is unto him an occasion of adultery Fourthly he who puts away his wife but not for fornication and joynes himselfe in marriage Answ 4 unto another doth commit adultery because he is yet the former womans husband and causeth her whom he secondly marries to commit adulterie because shee lyeth with another womans husband And thus we see how an unlawful separation is the cause of much mischiefe Sect. 8 and root of many evils and therefore is carefully to be avoided f Chem. Harm fol 569. fine Object § 8. Whosoever shall marry
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
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
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
was imposed upon and injoyned man as a curse and therefore these Labourers are not simply happy neither as such have any promise of comfort ease or rest from Christ II. Acquired and thus First some labour and take much paines in sinne And Secondly some bestow much care and diligence and labour in the acquiring of riches and the gathering of the thicke clay of this world together Now neither are these Labourers happy except they feele their labour and grieve for it and labour to ease their shoulders of the burden thereof Secondly spirituall in mind and this is two-fold to wit either I. Vnjustly imposed and that either First by Doctors which are either Or Pharisaical loving to lay heavie and unnecessary loads of Ceremonies upon mens shoulders Matth. 15.14 c. h Acts. 13 1â— Or. Papisticall teaching men to labour to obtaine salvation by the merits of workes and not by the grace of Christ Rom. 10.3 Philip. 3.9 Or Secondly By the Tempter Sathan who accuseth men and tempteth them and by his accusations temptations troubleth and molesteth them as wee see hee did with Saint Paul 2 Cor. 12.8 Now these Labourers are blessed if they resist Sathans temptations and wrastle manfully against them Iames 4.7 II. Religiously conceived that is when men are poore in spirit Matt. 5.3.4 and broken and contrite in heart Psalme 51.17 And these are they whom our Saviour principally speakes of and to And therefore if we desire to bee made partakers of the rest and comfort promised we must strive thus to labour and groane under the heavie burden of our sinnes Quest 6 What must wee doe to attaine unto this labour which hath a promise of rest and comfort First we must labour to know what our estate and condition is and not deceive our selves by false perswasions or destroy our soules by Answ 1 flattering presumptions Secondly wee must labour to condemne our Answ 2 sinnes and our selves for our sinnes 1 Cor. 11.29 Here I. Wee must be carefull not to extenuate our sinnes And II. Wee must urge the certaintie of destruction unto our selves for our sinnes except wee repent us of them 1 Cor. 6.9 Gal. 6.7 For if wee would but presse our consciences and cast our soules downe unto hell it would be a meanes to make us rise the sooner to comfort and spirituall consolation Answ 3 Thirdly wee must labour to be freed from the chaines of sinne wee must pray and cry incessantly untill the Lord heare and answer us Fourthly we must seeke for Christ and that Answ 4 earnestly for an unfained desire of him and a faithfull enquiry and search for him will make us mourne and lament untill we find him Here two things are implied namely I. Wee must seeke for Christ For First Wee are commanded to doe it Esa 55.6 And in many places Secondly the Lord promiseth that those who seeke him shall find him Ieremie 32.41 Thirdly the Lord and Christ complaine upon those who will not seeke him Reade Ierem. 2.13 and 32 33. Rom. 10.21 And therefore if wee desire either to please our God or to bring comfort unto our owne soules wee must seeke Christ II. Wee must seeke him seriously and earnestly wee must hunger and thirst after him Esay 55.1 Iohn 7.37 Because if with the Church wee seeke him in our beds we cannot find him Cantic 5. How many burdens are there because Christ Quest 7 here promiseth to ease those who doe groane under their burden and are overladen with it First there are temporall burdens namely Answ 1 I. Want which is either absolute when men simply are poore wanting many necessary things or respective when mens desires are not satisfied although they have food and raiment sufficient And II. An uncertainty of possessing keeping and enjoying what we have Many trouble themselves with this thought and care that all they possesse will bee like grasse upon the house top which quickly withers fades and dies and that it may be their land riches friends children and all will be taken away from them And III. The burthen of worldly cares and of labouring and toyling for the world of which Gregory speaketh and that not amisse That it is a rough yoke and a hard burden of servitude to bee under temporall things to seeke after earthly things to seeke to hold these fading things and to feare to lose or leave these transitory things Secondly there are corporall burthens namely of afflictions and hence when Judgements to Answ 2 come upon any country were spoken of by the Prophets they were called burthens as the burthen of Edom and Moab c. Answ 3 Thirdly there are legall burthens to wit the burthen of the ceremoniall Law for this St. Iames calleth a burthen which neither we nor our forefathers were able to beare Acts 15. Answ 4 Fourthly there are spirituall burthens and these are either I. For our separation from God or the absence of God from us Psalm 42.4 and 51.11.12 Or II. For sinne the cause of this separation And that either First for some sinne already committed this was Davids burthen Psalm 51. and 38.4 Or Secondly for the daily practise of sinne this is the burthen of all the faithfull who grieve daily for their daily transgressions whereby their Father is offended Or Thirdly for the remainders of sinne or the strength of internall concupiscence in the heart this was St. Pauls burthen Romans 7.23.24 Or Fourthly for some strong temptation which lyeth upon a man and which hee is not able to remove this likewise was the same Apostles burthen 2 Corinth 12.7 8 9. Where hee saith that there was given unto him a thorne in the flesh the Messenger of Sathan to buffet him for the which hee besought the Lord thrice that is often that it might depart from him And yet hee did not by his prayer remove the burthen but onely obtained the grace of God supporting him under it the Lord onely assuring him that his grace was sufficient for him Or Fiftly for an impotency and inability to resist the assaults of Sathan and this is the burthen of those who are taken captive of the Divell at his will 2 Timoth. 2.26 and who cannot cease to sinne 2 Peter 2.14 and this burthen lieth upon the backes of many and although it bee a very heavy and greevous burthen in it selfe yet they feele it not Quest 8 How must wee beare the burthen of our sinnes Answ Not joyfully or contentedly but with teares and sorrow and griefe of heart Hereunto two things are required to wit First we must know our molestations and causes of griefe and that either I. Temporall which we may see in one kinde or another in our selves or others Or II. Spirituall which are thus to be discerned and knowne viz. First from the Law we may know what displeaseth and offendeth the Lord. And Secondly from our owne consciences wee may know wherein wee are guilty Then Secondly we must humble our selves And that I. That we live in
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
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
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
evill servant his Lord was wroth with him and delivered him to the Tormentors c. verse 34. IV. The Parable being expounded Christ forthwith doth explicate what his scope is in this Parable saying So likewise shall my heavenly Father do also unto you if yee from your hearts forgive not every one his brother their trespasses Answ 3 Thirdly from these words of our Saviours in the Parable therfore we must not infer that God will impute unto us and punish us for those sins which once he had clean remitted and done away because this doctrin is contrary to divers plain places of Scripture as hath else-wher been shewed but wee must marke how Christ concludes onely one thing from the whole Parable and that conditionally and therefore unlesse we remit and forgive our brethren who injure and wrong us wee shall bee punished by God for those offences committed against him In a word Christ by this Parable would shew that they are miserably mistaken and deplorably deceived who thinke that either God hath forgiven or will forgive them their sinnes although they neither have forgiven nor will forgive their brethren their trespasses Zanch. miscel de remis peccat pag. 288. Initio CHAP. XIX Vers 3 4 5 6 VERS 3 4 5 6. The Pharisees came unto Christ tempting him and saying unto him is it lawfull for a man to put away his Wife for every cause And hee answered and said unto them Have yee not read that hee which made them at the beginning made them male and female And said For this cause shall a man leave Father and Mother and shall cleave to his wife and they twaine shall bee one flesh Wherefore they are no more twaine but one flesh What therefore God hath joyned together let not man put asunder Sect. 1 THe Pharisees demanded of Christ whether it were lawfull for a man to put away his Wife for every cause Quest The Pharisees here propound a question unto CHRIST concerning Divorce Whether for every cause a man may put away his wife or not Answ To this Christ answers negatively that for every cause a divorce is not lawfull And this hee proves by divers Arguments or reasons namely First from the authority of the Institutor of Marriage which was God vers 6. Whom God hath joyned together let no man put asunder Secondly from the Antiquity of the institution of marriage which was from the beginning Vers 4. At the beginning God made them male and female and joyned them in marriage together Thirdly from the manner of the conjunction and union which is betwixt a man and his wife vers 5. Twaine shall bee one flesh Fourthly from the excellency of the conjugall bond and tye vers 5. A man shall leave Father and Mother and shall cleave to his wife Sect. 2 § 2. And they twaine shall be one Flesh Quest 1 Whether is Polygamie and Digamie lawfull or not That is whether is it lawfull for a man to marry two wives or more then two Answ 1 First Polygamie is unlawfull for after marriage the man hath no more power over his body but his wife neither hath the wife power over her owne body but her husband but it was never lawfull for the wife to have more husbands then one at once therefore it was never lawfull for the man to have more wives then one at once Answ 2 Secondly there are two sorts of Digamie namely I. Lawfull and improperly so called and this is when men have had more wives then one but not at once but successively one after the death or lawfull divorce of another II. Unlawfull and this is two-fold to wit either First direct Digamie when men have two wives at one time And Secondly indirect Digamie and this is when a man having put away one wife unjustly marries another and of this sort of Digamie the Apostle speakes 1 Tim. 5.9 Shee must be the wife of one husband A wife might not by the law of God if shee had not violated her faith to her husband nor stained the marriage bed bee divorced from her husband but it was permitted amongst the Iewes Now such a woman as was unjustly divorced from her husband and married to another was the wife of two husbands that is I. Shee was the wife of the first husband still Iure divino by the law of God And II. Shee was the wife of the second husband onely Iure humano by humane Law What manner of union is betwixt man and Quest 2 wife that our Saviour here saith they are but one This union and conjunction of the husband and the wife Answ by which they become to be but one flesh may be easily understood if wee doe but turne our eyes to the end of that Union Now the end of this union was that man might have a helper and assistant in readinesse yea and that like unto himselfe Now man stood in need of such a helper in many regards viz. First for the procreation of Children and issues sake Now although properly the Father be Genitor the begetter yet he cannot beget a child alone And hence it is that the off-spring which is brought forth must acknowledge both Father and Mother but not as two but as one Parent Vnus enim ab uno est Secondly man stood in need of a helper for the education of children Now it is impossible ordinarily for a man to have any who will bee more tender and carefull over his children then his wife shee being Mother unto them Thirdly man stands in need of a helper and assistant that may communicate and partake with him both of weale and woe both of prosperity and adversity For our joy is encreased when wee have others who rejoyce with us esteeming our joy their rejoycing and our good their glee and our sorrow is decreased when wee have copartners who mourne and weepe with us bearing a part of our burden as though our griefe were theirs Now ordinarily there is not a greater fellow-feeling of one anothers affaires or occurrences betweene any then there is betwixt the husband and wife Fourthly this union of the husband and the Wife is seene in the communion of all things all things being common betwixt them If the studious Reader would see these two last particulars amplified and enlarged let him reade Cameron Myrothec Pag. 96.97 § 3. Those whom God hath joyned together let no man put a sunder Sect. 3 Some object this place thus against marriage after a lawfull divorce Object CHRIST saith Whom God hath joyned let no man separate therefore after divorce they still remaine man and wife before God and may not marry to others Answ The party offending breakes the bond of marriage and so sinneth grievously both against God and the yoke-fellow but the innocent party marrying againe after lawfull divorce onely taketh the benefit of that liberty whereto God hath set him free through the unlawfull breaking of the bond by the party offending Perkins It is controverted