Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
of this Answ see Iunij Paarell fol. 8. They further object the word Halma doth Object 4 not alwaies signifie a Virgin but sometimes a young woman who is married I answer it signifies alwaies in Scripture a Answ 1 Virgin except onely Prov. 30.19 where Halma is taken not for a pure Virgin but for a Virgin in shew or outward appeareance as verse 20. I adde one answer more which may serve as Answ 2 a generall solution of all these objections That we have the testimony of the holy Spirit in this verse confirming from heaven unto us that this prophecie is meant onely of Christ the true Messias Answ 3 Lastly because this question is not questioned amongst Christians as also because others r Mayer s Pareus s handle it something largely I therefore prosecute it no further Sect. 2 § 2. Behold a Virgin shall bee with child c. A Virgin in Hebrew is Halma Exposit derived from the root Halam which signifies to hide because Virgins were wont warily to be retained and detained in their Fathers house untill they were espoused Observ Teaching all Parents carefully to regard the chastity of their daughters and neither by ill examples or too much liberty or by suffering them to frequent the society of wanton persons endanger the staining of their Virginity Some hence may question why are they so charily to be kept Quest they are filia bonae spei very hopefull vertue shewes it selfe in them and therefore what neede is there to keepe them like Lyons in a grate or birds in a cage we hope wee may safely suffer them sometimes to runne and fly abroad I answer first Casta est quam nemo rogavit perswasion Answ 1 is strong and there are subtile inducements unto lewdnesse and little doe we know whether they will hold out or yeeld untill they be assaulted and therefore the safest way is to preserve them from all cords of vanity that draw on iniquity Å¿ Esa 5.18 that is all occasions that may provoke unto sinne Secondly Nature is flexible and youth easily Answ 2 to be seduced the least sparke will set gunpowder on fire and dry flaxe burneth quickly there is naturally some wantonnesse in young maides as well as in young men and therefore parents should bee the more carefull of them giving no way to their wantonnesse but circumspectly curbing and warily restraining it Thirdly Virginity is a Iewell never to bee Answ 3 recovered being once lost and therefore parents in regard of their owne reputation and their childrens perpetuall credit should have a carefull eye over them § 3. His name shall be called Emmanuel which Sect. 3 being interpreted is God with us Three things may bee observed from these words Observa 1. There is none so pure but malice can deprave no truth so infallible but the perverse braine of man will object against it 2. This verse evidently proves the deity of Christ because this name Emmanuel given unto Christ doth testifie that in the person of Christ God is with us i. e. united with our flesh 3. yet there are some who dare oppose the truth of it Eniedinus a Samosatenian Heretike doth here Obiect 1 object It followes not that Christ is God because he is called Emmanuel 1. because many are said to be that which they are not 2. Many have beene called Emmanuel who were not Gods Answ 1 I answer first It is blasphemie to say that Christ is not that which hee is called for if so their God should mocke and deceive his people and Ioseph and Christ by a false name which is blasphemy to utter Secondly Other Emmanuels have nomen sive re Answ 2 Christ nomen et reâ—â— others are onely so called but unto Christ the name doth truely agree hee having this name given unto him to expresse the nature of his person he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the New Testament doth ever and anone confirme as the word became Flesh and God was manifested in the Flesh and the like phrases And therefore he onely is the true Emmanuel It is very doubtfull saith the same hereticall Obiect 2 objecter whether Christ were called Emmanuel or not because neither the Angel nor the Evangelist doe call him Emmanuel but Iesus I answer First if hee bee Iesus the Saviour Answ 1 then is hee God and man because none could save us but such a one as is proved before verse 20. Secondly God called Christ Emmanuel not for Answ 2 this end that it should bee the proper name of the Messias but that it might signifie his wonderfull person mercy and grace in being God and Man and becomming Man for us and therefore the Angel from that prophesie Esa 7.14 saith that in regard of his person he shall bee called Emmanuel but his proper name shall be Iesus Thou shalt call his name Iesus verse 21. VERS 25. And Ioseph knew her not Vers 25 untill shee had brought forth her first borne sonne c. He knew her not Donec untill c. that is Exposit hee never knew her at all for so Donec signifies as it is said Samuel saw not Saul untill the day of his death t 1. Sam. 15.35 that is hee never saw him after the words here used are Greeke but the phrase Hebrew for this is frequent in the Old Testament as Michal had no child untill the day of her death 1. Sam. 6.23 i. e. she had no more children at all afterwards That Ioseph never knew Mary at all the Church hath alwaies held and that for these reasons First because it doth establish an Article of out faith natus ex Virgine that is of one who was a Virgin when he was borne and this is of absolute necessitie to be beleeved yea continued a virgin all her life time after and this we are verily perswaded of Secondly because the Fathers with an unanimous consent have both alwaies called her Virgin and also held this opinion condemning those for heretickes that thought the contrary as may be seene in Epiphanius Augustine Hierom and divers other Fathers Thirdly some of the Fathers and Gualter upon these words for the proofe of this opinion have argued from the Prophet saying x Ezech. 44.2 This gate shall bee shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by iâ—â—herefore it shall be shut But this reason serâ—â—â—â— not of much weight that place not bearing it without allegorizing the place as shall God willing bee shewed else where Fourthly it is not likely that Ioseph being a just man would know her whom hee knew to bee the Mother of his Lord or expose to a common use that vessell which the Lord had thus sanctified especially considering that he was of the age of 80. yeares when he was contracted to her as saith Epiphanius Obiect 1 But against this opinion Helviâ—â—us Nestorius Ievinianus and divers others object
wel viz. that thou may conceale Thine anger Prov. 12.6 The sinnes of others Prov. 17.9 But this silence is not lawfull if thou doe it onely to hide thy malice and desire of revenge c. Simulatio counterfeiting of that which is not or a meere pretence and this is altogether unlawfull It may bee here replyed Pretences are lawfull and allowable and therefore all are not forbidden Object 2 Answ I answer Pretexts are either False and this is palpable fraud and no lesse than lying being lawfull to none at any time upon any occasion and this was HERODS fault a meere false pretence True and that is either Conditionally true as our Saviour made as though hee would have gone further g Luk. 24.28 and certainly so would if they had not entreated him to stay with them Partly but not totally true and this sometimes is lawfull as Zedechiah the King bids Ieremiah the Prophet if the Princes shall aske him what he sayd unto the King h Ierem. 38.26 he must answer that he entreated the king that he might not returne to Ionathans house to dye there This he said unto the King but this was not all he sayd unto him so that it was partly but not totally true it was verum but not veritas that which he told the Princes was true but that was not all the truth I will therefore thus conclude this question I. All verball Dissimulation is evill II. All counterfetting of that which is false is evill III. All dissimulation unto evill is fraudulent yea IV. All counterfeiting and feigning also if it be for an evill end § 4. That I may come and worship him The Sect. 4 Magi came from farre to seeke Christ and from their hearts desire to finde him Herod pretends the same outwardly though the newes touch him to the quicke Hence a question may be propounded How may hypocrites and the enemies of Christ Quest bee discerned from the children of God and the true friends of Christ I answer By these notes Answ or markes of hypocrites First they are wary craftie and wickedly prudent and politicke as we see here in Herod Secondly they are diligent and industrious compassing sea and land to effect their purposes as Herod both in this verse and afterwards verse 16. Thirdly they are false in their words not sticking by lying and counterfeiting to bring to passe their projects as wee see Herod doth in this verse Fourthly they counterfeit friendship that they may kill with more freedome and safetie And thus doth Herod also in this place Fifly they suborne others to assist them vis unita fortior that many forces being conjoyned together they may the easilier prevaile and thus Herod subtilly would have had the wise men to have had a hand in this crueltie and to have assisted his bloudy purpose by their information Sixthly they are cruell breathing nothing but threatnings slaughters bloudshed and crueltie and thus did Herod vers 16. when hee was crossed of his information and intelligence from the wise men Seventhly they are no better than Atheists thinking that they can kill Christ as Herod did here or at least prevaile against him and his Thus although many outwardly professe a love unto Christ the Gospel and true Religion yet if they be inwardly enemies they may be discerned and unmasked at one time or other by some one of these markes or other Vers 9 §. 1. VERS 9. When they had heard the king they departed and loe the starre which they saw in the East went before them till it came and stood over where the young child was Sect. 1 Wee may observe here how many impediments and lets these Wise men meet withall and yet how constant they are in their resolution of finding out Christ First the starre failes them and appeares not which was their principall guide Secondly they come then unto Jerusalem but there they finde not the babe Thirdly the Jewes unto whom they came were offended with their tidings Herod and all the people being troubled vers 3. Fourthly no man accompanies them when they prosecute the quest and search of Christ yet all these doe no whit discourage or dis-hearten them from their former intent and purpose Observ Teaching us thus much that wee are not to bee hindered by any obstacles from the course of pietie and religion but constantly to proceed on in the wayes of God notwithstāding all hindrānces whatsoever Quest Here it may be asked what lets are there in the way of Religion and how may we arme our selves against them Answ I answer First many are dismayed by reason of the greatnesse of the labour and difficultie of the worke of the Lord but let us remember that Labor omnia vincit be not weary but be industrious and thou shalt prevaile for conanti aderit Deus God hath promised to be graciously assistant to every one that in sinceritie of heart desires and endevours to serve him Secondly many are discouraged because the way of Religion is not liked by the world neither the professors thereof loved but rather despised and scorned neither this should hinder us from the service of the Lord although others be offended with thee because thou seemest by thy puritie and splendor to eclipse their credit estimation yet be not discouraged but remember Christians must bee principally carefull to please God not men a Rom. 12.3 both because wee are the servants of the Lord not the servants of men and also because wee shall be judged by God and not by man at the last day Thirdly some are with-held from the zealous profession of Religion by reason of the paucitie of companions that trace that path there are but few truly religious and therefore they dislike the practise of it but we should bee here most resolute saying as Peter sayd Although all men should forsake Christ yet we will never forsake him b Mark 14.29 though none should accompany or associate us in the worke of Religion yet this should not dismay us but with resolute Ioshua we should resolve let others doe as they will we will serve the Lord c Iosh 24.15 and 1 King 19.10 calling to minde these two things I. vivimus legibus non exemplis God doth not command us to follow Presidents but to follow precepts II. If thou desirest presidents as well as precepts remember then that thou hast many examples in this kinde to imitate both in the Old and New Testament yea Even compassed about with a cloud of witnesses d Read Hebr. 11. the whole chap. and 1◠1 and therefore follow not a multitude unto evill but a multitude of good men unto good Thus let us be like these Wise men constant in the labour of the Lord and in the course of holinesse all the dayes wee have to live not being either hindred or turned backe or diverted by any impediments whatsoever § 2. The starre which they saw in the East went Sect. 2 before them Observ
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
prevaile it is by the permissiō of God not by their own malice a Act. 3.18 4.28 Secondly God doth this for the greater and Answ 2 more speedy destruction of the wicked as Pharaoh oppressing Israel is plagued with many plagues and at length both he and the pride and prime of Egypt miserably drowned in the Red Sea so Hamans plot is likely to succeed according to his wishes against the poore Jewes but this proves onely fatall and mortall to himselfe The Persians get a decree against Daniel and prosecute it home untill he was cast into the den of Lions but thus onely they wrought their own ruine Dan. 6. Pope Alex. 6. prepares poyson for Cardinall Adrian but by a mistake it was drunke by himselfe and his son Caesar which cost the Pope his life b Benno Card. And thus the Lord lets the wicked for a time prevaile for their greater judgement Sect. 2 and downfall § 2. Hee was exceeding wroth We have here an history of a wonderfull cruelty which is in Quest 1 these words attributed to Herods anger from whence these questions may be propounded Answ First de origine from whence anger comes I answer from the Divell Ephes 4.27 from hell Iames 3.9 but meekenesse comes from Christ Mat. 11.29 from above Iames 3.17 and therefore is rather to be imbraced Quest 2 Secondly de natura what is the nature of anger Answ 1 I answer first it is voyde of charity for charity is not angry c 1 Cor. 13.5 and therefore all charity is extinguished when a man is transported with anger Answ 2 Secondly anger is carnall it is a worke of the flesh d Gal◠5.20 and it argues him to be carnall at least guilty that will not suffer himselfe to be touched or crossed Quest 3 Thirdly de effectis what are the fruits and effects of anger Answ I answer many mischievous are the consequēts therof both In regard of our neighbour In regard of our selves I. Mischievous are the effects of anger in regard of our brethren for first it stirres up contention anger is the bellowes that kindles brawles strifes contentions seditions duels cursed speeches blasphemies and the like e Pro. 15.18 29.22 Secondly it is more heavy then a stone yea more pōdrous then sand not to bee supported not to bee undergone f Prov. 27.3.4 Thirdly it makes us forget all the former respect we have borne our neighbours or favours received from them as they of Nazareth who admire Christ g Luk. 4.22 but when they are angry with him they would stone him h Luk 4.28 Fourthly anger will teach us causelesse causes to bee avenged of our brethren as Piso who in his anger slew three souldiers the first because he came home without his fellow hee having given them a charge both to come together and before such a day the second because he came home after the day limited and the third because he would not hang up the first at the first bidding And thus anger which is but a kinde of frenzy and madnesse for the time did teach Piso to give reasons for this his extreame and reasonlesse cruelty Fiftly it hurries a man into most horrible cruelties as Herod in this verse and Caine against his brother i Gen. 4.5.8 and Nebuchadnezzar against the three Children Because his anger waxed hot against them he caused the fornace to be heated seven times hotter then ordinary k Dan. 3.19 Yea sometimes it produceth treasons as might bee proved by many examples from humane stories 2. Many and miserable are the effects of anger in respect of our selves that in a manifold regard first in regard of the minde secondly in regard of the calling thirdly in regard of the reputation fourthly in regard of the body fiftly in regard of the soule The effects of anger in regard of the minde are these First it blindes the minde so that it can understand nothing as the clouds hinder us from the aspect of the sun so anger darkens and obscures the understanding and makes a man often with the dogge to bite at the stone that is throwne at him Secondly it hinders our prayers l 1 Tim. 2.8 1 Pet 3.7 and therefore we should alwayes remember that meekenesse prepares a man to prayer by humbling the heart but anger makes the heart altogether unfit to pray Thirdly anger makes a man more prone unto many other vices Irâ crescit fel augmento ejus ad iram proniores sumus a August by anger the gall encreases and by the encrease of the gall a man is more prone unto anger Vinegar being long time kept spoiles the caske so anger b August s Psal 54. Imo inveterata parit odium illa festuca haec trabs est Old and long continued anger begets inveterate hatred the moate thus encreasing to a beame 4ly The effects of anger in regard of the calling or emploimēt are these it distracts a man in his affaires when he is angry he is unfit to buy or sell or cast up his accounts or write his letters or do any thing els aright so long as he is angry like a disordered locke which will neither locke nor unlocke without turnings and wrestings and hurting either the locke or key or like a shippe in a tempest which is carried with the waves and wind hither and thither and is not able by all the skill of the Pilot to steere a right steady and direct course or like a drunken man who being overcome with wine is unable to go or stand or speake and unfit for any imployment untill the vapours of the liquor be evapourated The effects of anger in regard of Reputation are two First it makes a man a foole and to be esteemed foolish c Pro. 14. ch 17.19 vers Eccles 7.11 Ira ab omni confilio ac mente deturbat ut insanire videatur d Hier. ad Demetr an angry man seems for the present a frantick man being distracted and disturbed both in his counsels and consolations and therefore the angry man should consider that howsoever hee may please himselfe in his peevishnesse and wrath yet by others hee is judged both a foole and a mad man Secondly anger shewes a man to bee but base mettall and of a dunghill disposition it not being so incident to generous spirits Anger rebounds from a noble mind as a ball frō the wall the highest heaven never stoops to the clouds and heavenly tempers shun anger which is of an earthly nature as wee shewed before quest 2. on the contrary he that is slow to anger is better then hee that takes a Citie e Pro. 16.32 and therefore if a man did but respect his owne reputation hee would avoid anger The effects of anger in regard of the body are two First it oppresseth the body and hurts both the agent and patient him that is angry and with whom he is angry
unto us how doth Quest 5 he give counsell or advice unto us for no such thing appeares at all I answer Hee doth not come unto us Answ or perswade us visibly but by Instruments by his enticements which are either externall or internall First the Divell hath externall allurements to entice us by as for example one hath lost a Gold Ring or a Silver Spoone another hath his sonne sicke or his horse or hogge sick here the Divell perswades to goe unto a Witch who can helpe the sicke and restore the thing lost but let us remember that there is a God in Israel and therefore let us give our selves unto him and seeke ayd and succour of him and not from the Divell Secondly the Divell hath internall enticements to allure us viz. First our owne evill concupiscence so long as sinne is pleasing unto us and therefore let us fight against this lust which warres against our soule e 1 Pet. 2 1â— Secondly our owne wisedome for reason dictates and teaches many things unto us contrary unto Gods word yea often times those things which are not false principles but false consequences from true antecedents as for example the Sabbath was made for man therefore man may lawfully breake the Sabbath By lying we may helpe our brethren or save our selves from danger therefore it is lawfull to lye in such a case Usury is profitable for a Common-wealth therefore it is by no meanes to bee abolished Thus as Christ can bring light out of darknesse and good out of evill so the Divell can sucke evill from good and with the Spider change wholsome juice into mortall poyson Secondly Christ would not turne Stones into Bread because the counsell given was inconvenient and therefore though the thing in it selfe might have been done yet in regard of the circumstances it might become unlawfull Teaching us that that thing which is lawfull in generall may in the circumstances be unlawful It was lawfull for the Israelites to offer sacrifice unto God and yet some circumstances made their sacrifices execrable and abominable unto him f Esa 66.3 It was allowed also unto them by God Observ 2 to celebrate some feast dayes and yet some circumstances there were in the celebration of their feasts which made the Lord openly protest against them g Esa 1.13.14 Amos 5.21 It is lawfull for Christians to eate flesh but if it doe offend a weake brother it becomes unlawfull unto us to doe it if it be in our power or choyce to doe it or not to doe it Quest 6 How or by what meanes can lawfull things become unlawfull Answ Because even lawfull things are to bee moderated according to a three-fold rule and therefore when they erre from any of them they become unlawfull The first rule is faith wherein two things are required I. That the thing which is done bee good not a thing which is forbidden by the Law And II. that it be done well sincerely discreetly with a good intent c. The second rule is Charitie wee must not offend a brother for whom Christ died by that which we doe The third rule is decencie or comelinesse which is described by the holy Scriptures in three words The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely h 1 Cor. 11 13. Judge you sayth the Apostle if it be comely for a woman to pray uncovered Wherein hee teacheth us to doe those things which becometh us and our profession we being called unto a holy calling i Eph. 5.3 and women must doe theâ— workes which become women professing the Gospell k 1 Tim. 2.10 And Titus must speake those things which become sound Doctrine l Tit. 2.1 which places teach us that wee must not onely doe those things which are good but also which are comely and beseeming us The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly or deâ—â—â—ly Let us walke decently as in the day a Rom. 13 23. and honestly towards them that are without b 1 Thess 4.12 The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently in order c 1 Cor. 14.40 for it is a cause of rejoycing unto the righteous to see this as Saint Paul said I reioyce beholding your order d Col. 2.5 And thus things lawfull in themselves may become unlawfull unto us if either first wee doe them not well for the manner of them but for some base or by end or if secondly we offend our brethren when we need not by any impulsive command or thirdly when we doe those things which are undecent uncomely disorderly or not beseeming our places or persons or professions And therefore it is not sufficient to say as some doe this is not a sinne for although it be not in the substance yet it may be so unto thee in regard of the circumstances thereof wherefore we must examine our actions by these three rules Faith Charity Decency First examine what thou dost by the rule of Faith and herein observe these two things An Bonum sit An Benè fiat First examine whether that which thou dost be good or not that out of thine own knowledge for nothing must be done with a doubting faith e Rom. 14.22.24 for that pollutes and defiles the conscience f 1 Cor. 8.7 And therefore remember if it be not certaine that thou maist lawfully do that which thou desirest it is most certain thou maist lawfully abstain from doing it as for example if thou be not certainly assured of the lawfulnes of Usury or of recreations upon the Sabbath day or of going to law with thy brother thou maist be assured that it is lawfull to abstain from these and therefore rather forbeare that which is certainely lawfull then doe that which is disputable controverted and consequently uncertainely lawfull Secondly examine whether that which thou dost bee well done or not And herein search into these two things I. In generall if thou dost it Sincerè with a sincere heart Deus remunerat adverbia g Bern. God doth not alwayes reward Bonum a thing which is good for the substance of it or good materially but alwayes bene that which is formally good done well and with a sincere heart If a Justice of Peace or a Judge upon the Bench execute Justice with anger or hatred or revenge it is bonum a good thing to execute just judgment but not bene thus to execute it If an hypocrite pray that hee may the better devour widowes houses this prayer shall not be rewarded because although to pray bee bonum yet thus to pray is not bene II. In particular examine if thou dost that which thou dost Securè safely to wit if thou dost not tempt God in the doing thereof by approching too neare the gates of sinne There are certaine cords of vanity which draw on iniquity as with cart-ropes h Esa 5.18 from which all ought to abstain
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
Papists Many examples might be given of this which I passe by reciting onely one or two Albertus Duke of Franconia having slaine Conrade the Earle of Lotharingia brother to Lewis the fourth then Emperour and finding the Emperours wrath incensed against him for the same betooke himselfe to a strong castle at Bamberge from whence the Emperor neither by force nor policie could remove him for seven yeares space untill Atto the Bishop of Meutz by treacherie delivered him into his hands This Atto under shew of friendship repaired to the castle and gave his faith unto the Earle that if hee would come downe and parle with the Emperour he should safely returne into his hold The Earle mistrusting no fraud went out of the Castle gates with the Bishop towards the Emperour but Atto as it were suddenly remembring himselfe when indeede it was his devised plot desireth to returne backe and dine ere hee went because it was somewhat late so they did and having dined returne The Earle was no sooner come unto the Emperour but hee caused him to bee presently put to death notwithstanding he urged the Bishops oath and promise for his returne for unto that allegation it was answered that his oath was quit by returning back to dine as he had promised him And thus by this craftie perjurie the Earle was betrayed and the treacherous Bishop shortly after killed with a thunderbolt from heaven i Melanct. Chr. lib. 4. Cleomenes King of Lacedemonia making warre upon the Argives surprised them by this subtilty he tooke truce with them for seven dayes and the third night whilst they lay secure and unwarie in their tents by reason of the truce hee oppressed them with a great slaughter saying that the truce was made for dayes onely and not for nights The reason of this perjurie was because hee thought thus to take the city Argos but missed of his purpose for the Argive women being enraged for the death and slaughter of their husbands tooke armes like Amasons Tolesilla being their Captainesse and compassing their citie walles repelled Cleomenes halfe amased with the strangenesse of the sight Aâ—ter this he was banished into Egypt and there miserably and desperately slew himselfe k Campofulgos l. 7. c. 3. I passe by the equivocation of Arrius who subscribing with on oath to the truth of the Articles which were presented unto him meant the Articles which he had secretly hid and conveyed into his bosome which were contrary unto the other for which by and by he voided his entralles easing himselfe and so miserably died These examples should make us feare all false and deceitfull oathes and learne to sweare in truth in judgement and in righteousnesse l Jer. 4.2.2 Why is all perjurie and forswearing and false Quest 8 swearing in generall such an odious sinne both unto God and man that men regard not and God punisheth such as use it First because it overthrowes all policie and Answ 1 trading and commerce no man knowes how to beleeve or deale with that man who makes no conscience of an oath and therefore the Egyptians did punish the purjured person with death because he had broken his faith plighted both with God and man m Diodo sic 1.6 An oath is for the end of controversies n Heb. 6.16 and therefore he who sweares falsely overthrowes the greatest testimonie amongst men Secondly because this prophanes the ordinance Answ 2 of God An oath is a part of Gods worship yea ordained by God for the deciding and ending of brawles and composing of jarres Exod. 22.11 and Numb 5.19 21. And therefore he who makes no account of an oath slights a principall and weighty ordinance of God and kindles the anger of God against hâ—m for it Lisander the Lacedemonian was wont to say that when the Lyons skin meaning fortitude power and valour would not serve it was needfull then to sowe unto it the Foxes case meaning subtiltie and fraud Yea so little reckoning made hee of forswearing himselfe that hee would often say That children were to bee cousened with trifles and men with oathes But we must take heede of this Maxime for whosoever useth it will finde at last that none is worse cousened by it then himselfe as this Fox Lisander did who warring against the Thebans was taken in a trap and slaine at the foot of their walls o Plutarâ—h Answ 3 Thirdly because perjurie abuseth the name of God and dishonoureth the Lord of hoasts by calling him to bee a witnesse of a falsehoode and of the perjurie And therefore the Lord will never let it goe unpunished Sect. 2 § 2. Thou shalt performe vnto the Lord thine oathes that is thy vowes Wee see how the Scribes and Pharisees doe here apply periurie to vowes whence two questions may arise What is a lawfull Vow Quest 1 It is a promise made unto God Answ by one who is free and upon mature deliberation whereby hee doth oblige himselfe to doe something which is good and fitting to bee done and in his power to doe and that for some good and religious end How many sorts and kindes of vowes are Quest 2 there Uowes are either of Answ Duety as the promises and vowes made in Baptisme and the Lords Supper and these are not properly Vowes neither agree with the definition expressed in the former question Libertie and Freedome and these are properly called Vowes Answ and are distinguished either According to the Manner of the vow and so they are twofold First absolute for grace given or favour shewed thus David vowed to have a religious care oâ— the Arke for Gods care Answ 2 of him p Psal 131.2 Secondly conditionall for the obtaining of grace thus Iacob vowed to give the tenth of his Possessions unto the Lord if hee will bee pleased but to blesse and prosper him in his journey q Gen. 28 20. Thing Vowed And so they consist in a particular observance of our generall duties to wit either 1. In doing that which is good Or 2. In giving good things to others Or 3. In abstaining from sinne and the occasions thereof But of these else-where Vers 34.35 VERSE 34.35 But I say unto you sweare nor at all neither by heaven for it is Gods throne nor by the earth for it is his footstoole neither by Ierusalem for it is the Citie of the great King Sect. 1 § 1. But I say unto you Quest 1 Was not that well sayed which was spoken by the Jewes in the former verse And if so then why doth Christ oppose it or finde fault with it Answ Our Saviour blames them I. Because they taught not the whole truth concerning sweareing II. Because they taxed onely the more grosse kindes of swearing and externall sinnes but did not see the internall and more secrete First Christ here reproves and findes fault with the Scribes and Pharisees because they taught not the whole truth concerning the breach of the third Commandement Quest 2 Why is it
take up his habitation and abiding place in an Inne Who would set up his staffe in a strange place that is upon his journey to his native Countrey and his naturall kindred Mich. 2.10 Or 4. Heape up treasures and build and plant as though we should live here for ever Oh let us consider how sottish we show our selves so long as we thus adorne beautifie value and overprize this life Heraclitus the Philosopher spake very wittily of the bow and the arrow applying it to the thing in hand A bow in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies life because men were wont to get their living with their bow Now the bow doth not give life unto but rather killeth those creatures which it shooteth at Wherefore Heraclitus said of it It hath in word a name of life but indeed a worke of death So this life is called life but more properly might be tearmed death and therefore is not thus out of measure to be esteemed Secondly they erre here who are so carefull to Answer 2 preserve their lifes that to doe it they will wound their tender consciences and pretend a necessity for it as some doe in the time of sicknesse I meane the plague forsake house and wife and children and family not caring what danger they be exposed unto and all this for feare of being infected thus women sometimes will rather prostitute themselves then suffer themselves to be killed and men perjure themselves swearing that which they never intend to performe to save their lives And salve all with a plaister of necessitie But all such must remember these two things 1. Nescit mori there is no necessity of this life and therefore better loose it then save it by unlawfull meanes Answer 3 2. Hee that saves his life by these wicked meanes shall lose it Math. 16.25 that is he that by sinne saves his naturall life by that sinne exposeth body and soule to eternall death Thirdly they are faulty here who are so unwilling to depart out of this life For this life is but onely a journey and death puts an end thereunto bringing us to our wished Port. Now we doe not this in other things For 1. Every man who hath a long tedious and dangerous journey to goe is glad not sad when his journey is finished Why should wee then be sorry when God puts an end to our miserable life which is so full of labour and evill as was shewed before 2. A man is content to leave his fathers cottage to be entertained into the Kings service 3. A Scholler is well pleased to goe from the University to a great Benefice And therefore why should any of the children of God be unwilling to goe from earth to heaven from labour to ease Quest 7 from a vale of misery to a place of felicity Some desperate and discontented spirit may be will here enquire if he may not ridde himselfe out of the world For if this life be not true life but onely falsely called life and neither worth esteeming nor by any unlawfull meanes to be kept nor unwillingly to be parted withall then what great matter is it for him to cut the throat of his owne life Answer For the full satisfaction of this question we will lay downe three things namely First the causes why some have done it K Secondly the causes why none must or ought to doe it L. Thirdly the punishment of those who haâ—â— or will doe K M. Reasons of selfe murder K. First we have to consider the causes why some have miserably shortned their owne dayes to wit Reason 1 1. Some have done it by a law when they were old it was a law amongst some of the barbarous Gentiles that when men were come to such an age that they were not able to worke any longer they should be sent into a wild and uninhabited desart where they should either kill themselves or suffer themselves to be devoured of wild beasts This is barbarous indeed and monstrous inhumane Reason 2 2. Some have cut the thread of their owne lives by reason of some tedious sicknesse or disease wherewith they have beene held Thus M. Pertius Latro being wearyed out with a quartaine ague which he could not get ridde of killed himselfe This we must not doe because the crosse which God layes upon us must be borne whether it be long or short heavy or light Reason 3 3. Some have done it by obtaining of leave thus Euphrates the Philosopher obtaining leave of Adrian murdred himselfe because he was very old and very sickly But this is not to be done because the Lord onely is the Lord of life and therefore no King or Monarch hath power to dispense with this or tollerate any to lay hands upon themselves Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soule Thus Cloanthes Chrysippus Empedocles Zena and Cato minor But this we must take heed of because at the soule is immortall so there is immortall death and eternall destruction whereunto this opinion a â—eades and it is onely the godly who are made happy by death 5. Some have beene selfe murderers by reason Reason 5 of a detestation of some sinne committed Rev. 14.13 thus Lucretia being ravished by Tarquin murdered herselfe This we must not doe because the fault is enlarged not lessened by this meanes this life being the space and time of true repentance 6. Some have laid violent hands upon themselves Reason 6 for the avoyding of some sinne which they feare they shall fall into being strongly tempted and assaulted thereunto and the sinne being of that nature that they had rather die then commit it But we must not doe evill that good may come of it we must not doe a present evill for the avoyding of a future 7. Some make themselves away that so they Reason 7 may be ridde of some temporall evils or spirituall terrors which lie upon them we must remember that it is mere folly for a man to run and rush himselfe into those dangers which hee feares and therefore not doe as they doe who being afraid of hell runne thereunto by thus killing themselves L. Secondly Reasons against selfe-murder let us now consider why we must not upon any occasion cut the thread of our owne lives 1. It is contrary unto the Lawes of the Land Reason 1 because it is the cutting away of a member from the Common-wealth the depriving of the King of a subject And therefore by the Lawes such are exposed to all disgrace and not suffred to be buryed in the Church-yard but in some high way 2. It is contrarie to the Law of nature Reason 2 Omne appetit praesor vationem sui every creature by the instinct of nature desires the preservation both of the Species and Individuum 3. It is contrary to the Law of God as appeares Reason 3 thus First
must either contend with him with manfull wrastlings or wee can never prevaile against him yea wee must labour wholly to expell sinne and Sathan Perfecti vincitur cum mens nequè trahitur ad consensunt nequè delectationem tentationunt Gregor Sathan is then perfectly foiled when the mind is neither drawn to consent to sinne nor to delight in the temptations unto evill This is a hard worke but it is a necessary worke and therfore the more earnestly and industriously to be undertaken III. He must be cast out Cum velocitate speedily while it is said to day Psalme 95.8 not sleeping in sinne nor with Sathan Proverb 6.4 Psal 132. De manu Sathanae non evaditur nisi ocyus per poenitentiam recurratur Gregor There is no way to make an escape out of Sathans clutches but by serious and speedy repentance And therefore all those who desire to be dispossessed of Sathan and to possesse and enjoy God by a true and lively faith in the soule they must labour to be ashamed of their by-past sins to fight couragiously and constantly against sin for the time to come and while it is said to day turne from all sinne and turne wholly unto God both with body soule and spirit 1 Thessal 5.23 What is the sense and meaning of these Quest 5 words They were exceeding fierce First some understand them particularly of Answ 1 Cruelty the Devill being cruell himself makes his servants cruell also From whence wee may learn That the Devil makes men cruell but the Lord Observ 2 leads men unto meeknesse and gentlenesse Esay 11.6 7. and 35 9 and 65.25 Why doth the Devill maâ—e men cruell Quest 6 First because he hates mankind and therfore Answ 1 he instigates and incites men to bite and devour one another and to be cruell among themselves Secondly because the Devill knows that cruell Answ 2 men shall be punished by God therfore hee provokes and leads men unto cruelty Hee shall have judgement without mercy that sheweth no mercy Iames 2.13 Thirdly the Devill leads men unto cruelty Answ 3 because he hates love and charity that being I. The seamlesse coat of Christ and therefore it is defaced by rents and ruptures yea II. The bond which tieth both First us amoÌ„gst our selves And Secondly us with Christ Now this christian bond of charity Sathan earnestly desires to separate and dissolve What may wee without breaking this bond Quest 7 of love thinke of fierce and cruell men We may thinke that First they are of Sathan Answ not of God see before Observation II. Secondly they are no Christians for the Holy Ghost never appeared that we read of in the shape of a Tyger or Bear but of a Dove Gualt s Matth. 2. Thirdly they are odious unto God and such as hee will not spare in judgement In what things hath Cruelty place Quest In divers things namely First in oppression Esa 47.6 Zachary 1.15 Secondly in revenge Thirdly in pride Prov. 16.5 Fourthly in debts as we see in him who cruelly handled his fellow servant for the hundred pence Fifthly in punishments therefore offenders must be beaten with stripes by a certain number lest through cruelty they should have been excessive like the Turks who sometimes give two hundred lashes for one offence Sixthly in houshold affairs therefore we are advised not to be like Lyons in our houses nor frantick amongst our servants Eccles 4.30 Seventhly over brute beasts a righteous man regardeth the life of his beast but the tender mercies of the wicked are cruell Proverb 12.10 Thus much for the first generall Answer to the fift Question Answ 2 Secondly some understand this of a generall fiercenesse and violence after sin as though these two possessed men were Images of a naturall man in sin who is furiously carried after it Observ 3 We may learn That sinners are swiftly and vehemently carried by satan whither he pleaseth as though they were possessed by him He saith unto one man come and he commeth unto another go and he goeth unto a third do this and he doth it Reade 2 Tim. 2.26 and 1 Iohn 3.8 18. Ephes 4.27 Quest 9 How doth it appear that the Devill hath this Lord-like power over sinners Answ Because sin is the Devils seed issue and off-spring Iohn 8.44 And therefore sinners cannot but obey him in what he commands Quest 10 How is sin the Devils seed Three manner of waies namely Answ First Inchoatione by inchoation because it was he that brought sin first into the world by sinning himself and tempting Adam unto disobedience Secondly Tentatione by temptation because it is he that yet allures the sons of Adam Thirdly Punitione by correction because it is he that obligeth the sinner unto his service and that in eternall pains Quest 11 What analogy or resemblance is there between sinners and those who are possessed by Satan Answ 1 First the possessed were naked having torn off their garments and cast them away so sinners I. Do cast off the garments of Innocencie Gualt s And II. Of Decencie and Christian glory Chrys s And III. Of Modesty and Shamefastnesse sinning without shame Answ 2 Secondly the possessed dwelled not in houses but among the Sepulchers Luke 8.27 So sinners do not dwell with the Saints and righteous But I. Are conversant with dead works Gualt s And II. With the works of darknesse as theft murther treason fraud and the like Ephes 5.11 Thirdly the possessed were never quiet but Answ 3 cryed continually Mark 5.5 So sinners I. Are furious in the pursuit of sin night and day Gualt s And II. Are still blaspheming and dishonouring of God Gualt s And III. Perhaps cry by reason of some internall horrour of conscience as follows Fourthly the possessed cut themselves with Answ 4 stones Mark 5.5 so sinners I. Wound themselves with sins Chrys s And II. Waste and consume their estates with following after their sins And III. Bring infirmities and sicknesses upon their bodies by sin And IV. Bring infâ—my upon themselves amongst men And V. Wound and pierce through their consciences with sin 1 Tim. 6.10 And VI. Stab and kill out-right their poor souls Fifthly the possessed could not be held but Answ 5 brake their chains Mark 5.4 So sinners I. Will not be compelled to abstain from sin by the fear of God Nor II. Will be curbed by the sword of the Magistrate Nor III. Will be made orderly by Ecclesiasticall Discipline Nor IV. Wil be restrained by the shame of men Nor V. Will be kept back from sin by the respect of their own profit or danger or the good of their children or families Sixthly the possessed are troublesome and Answ 6 hurtfull unto others as in this verse None durst come neer that way wherein they were So sinners are obnoxious unto others and that I. By their lewd and wicked examples which are hurtfull in a double regard namely First because the good are offended thereby through a zeal unto Gods glory And Secondly because the
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
may Quest 5 approve our selves to be freed from Satan First let us praise and honour God with our Answ 1 tongues and that I. For all his works of mercie shewed towards us whether spirituall or temporall whether concerning our election creation redemption vocation justification or sanctification II. We must praise and honour God by acknowledging him onely to be the true and ever-living and everlasting God who is most worthy to be praised and served III. We must praise and honour God by professing his name and truth before men and that in the most perillous times and places Dan. 3. Acts 4. and 5. Psal 69.30 IV. We must praise and honour God with our tongues by holy exercises delighting to sing Psalms and to confer and to speak of God Secondly let us pray unto God with our Answ 2 tongues he is not worthy of a tongue or of any mercie who is negligent in this duty yea in fitting place the lips are not to be neglected in prayer because the tongue doth restrain straggling thoughts that is although a man may pray internally with the heart without the tongue yet when conveniently and without any hypocriticall ostentation we can use the tongue to expresse the desires of the heart we should because it is a means to stay the heart and to preserve it from wandring cogitations Although Hanna spake not aloud yet she spake when she prayed as appears by the moving of her lips 1 Sam. 1. Thirdly let us reconcile our selves unto our Answ 3 brethren with our tongues Mat. 5. let us pacifie their anger with our soft answers Prov. 15. Fourthly let us comfort our brethren with Answ 4 our tongues for this is the most sweet and comfortable use of the tongue in regard of our brethren both in temporall and spirituall distresses Fiftly let us counsell and advise our brethren Answ 5 with our tongues and that I. Amanter lovingly not in anger or hatred but in love And II. Prudenter wisely from our hearts and out of good understanding And III. Confidenter boldly not fearing their anger or hatred if we have any warrant or call so to do Sixtly we must speak purely and gravely that so our words may adde grace unto the Answ 6 hearers Ephes 4.29 and Colos 4.6 For by thus using our tongues we shall approve our selves to be free from Satan Sect. 3 § 3. And the multitudes marvelled The phrase bâ—re used the people marvelled doth mean that they admired the thing and wondred at it knew not what to say but some thought one thing some another From whence in generall we may observe Observ That one and the same action by divers men may be diversly censured and judged as we see cleerly in the cure of the blinde man Iohn 9.16 and in the cloves tongues Acts 2.12 13. Quest 1 Whence is it that the same action is diversly by divers interpreted Answ 1 First it comes from hence because unto a right judgement in divine things is required the help of the Spirit both for our illumination direction yea and humiliation for otherwise we shall be subject to a blinde zeal and with the Apostles often be ready to call for fire from heaven Now all have not the Spirit of God and therefore all cannot judge righteous judgment but some judge dexterously and some amisse Answ 2 Secondly it proceeds hence that some judge one thing and some another of one and the same action because unto the perfecting of the judgement there is required not onely the evidence of the action but also the ability aptitude fitnesse and rectitude of the minde and therefore if the minde be evilly or finisterly disposed the judgement must needs be corrupted that is I. If the minde be weak then the judgment will be foolish for the fools mouth utters folly Prov. 15.14 and 16.22 and 24.7 and 26.7 Thus when Christ in his agony and passion cryed Eloi Eloi c. The ignorant Roman souldiers said He calleth for Elias Matth. 27.47 yea hence it is that we say Caeci non judicant de coloribus Blinde men cannot judge of colours and ignorant men cannot judge aright of that whereof they are ignorant And therefore unto right judgement is required an understanding heart and enlightned minde II. If the minde be rash the judgment will be uncharitable as we see in good old Eli who through rashnesse censureth an holy woman to be drunk 1 Sam. 1.14 And those of Melita holy Paul to be a Murderer b Acts 28 4. and 2 King 5. ◠〈◊〉 Iob. 11.37 And therefore our Saviour saith Iudge not according to the appearance but judge righteous judgment Ioh. 7.24 Whence we may see that unto right judgment is required a staid and charitable minde III. If the minde be unjust or unequall then must the judgment needs be most corrupt Now the minde is said to be unequall or unjust three manner of waies to wit either First through partiality thus the Papists dislike and condemn many things in us and Stâ—plâ—tâ—â— in Calvin which they like and approve of in men of their own Religion Or Secondly by reason of covetousnesse or corruption and thus Festus did with Paul Or Thirdly through Envie thus the Jews said that Iohn Baptist had a devill c Luke 7.33 And that Christ came not from God because he did not keep the Sabbath Ioh. 9.16 When choller flows in the eyes it makes all things look yellow and when in the Pallate nothing tastes sweet when the humours are corrupted in the ventricle they corrupt the best meat and a red or yellow glasse makes all things seem of that colour And therfore unto a right judgment it is required that the minde be free from partiality covetousnesse love of bribes and envie How must we or may we judge Quest 2 We must judge warily wisely consideratly Answ simply that is impartially and piously alwaies having an eye upon God meditating and remembring his will power love unto his children providence and the unsearchablenesse of his judgments Why did the multitude marvell Quest 3 Because of that great and extraordinary change Answ which was so suddenly wrought in this poor man for Even now First the devill did possesse him Secondly his judgment was extinct Thirdly his voice was suppressed Fourthly his toÌ„gue could not speak But now The devill is cast out His judgment is restored His voice heard And His tongue untied VERS 35. And Iesus went about all the Cities Vers 35 and Villages teaching in their Synagogues and preaching the Gospel of the Kingdom and healing every sicknesse and every disease amongst the people § 1. Teaching in their Synagogues Sect. 1 What is meant by this word Synagogue Quest 1 First the word is a Gr word but yet frequently Answ 1 used by the old and vulgar Interpreter in the old Testament It comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I. Câ—â—gerâ— to gather together or to assemble And II. Compoto to drink or banquet together
Organ and the Object then the Object cannot be perceived by the Organ for Sensibile positum supra sensorium non facit sensationem Lay any thing upon the eye and the eye cannot see although it be open because there is no Midst to see through Therefore unto sight it is required that there should be a Midst Secondly although there be a midst yet if it be darke the Organ cannot take up the Object The Egyptians in that palpable darkenesse could see nothing not because there was no Object to be seen or because their eyes were put out or blinded but because the Midst was obscured and darkened through which they should see And therefore unto sight it is required that there should bee a Midst and that the Midst should bee cleare and light Thirdly although there bee an Object and an Organ and a Midst yea and that Midst bee enlightned yet there must be a true and equall Intercapedo or distance of place for suppose there was as even and levell and plaine a peece of ground as could be imagined of a hundred miles in length and at noone day one man were set at the one end and another at the other end thereof yet these two could not see one another propter intercapedimum by reason of the long and unequall distance of place And therefore unto fight it is required that the Organ should be rightly disposed the Midst rightly composed and the Object rightly Proposed Thus wee cannot truely see or perceive those things which are spirituall without the Midst be enlightned by the Sunne or some other light that is without the light of the Spirit from above naturall wisedome not being able to take up these things The Philosopher threw away the Pentateuch as a frivolous Pamphlet not worthy to bee received or read Yea from hence the Fathers say that Philosophi Haeresiarchae The Philosophers were Arch-heretickes As I might instance and prove both by Caelius Porphyrius Iulianus and divers others but I passe them by concluding this Question with the Apostles assertion Romans 8.6 c. The carnall mind is enmity against God for it is not subject to the Law of God neither indeed can be And therefore wee must labour that we may bee enlightned by the Sunne of righteousnesse or wee are no better then blinde men who can see nothing Quest 5 What must we doe to prevent this naturall blindnesse that is in us Answ 1 First seeke for and unto the holy Ghost to be thy Doctour and Teacher Psalm 143.10 Answ 2 Secondly purge the eye and common sense I. Purge the eye from all evill humours And II. Common sense from all diseases and sicknesses that is labour that thy mind and judgement and affections yea the whole inward man may be purged from all sinne and truely sanctified Answ 3 Thirdly use the meanes hereunto there being a necessity thereof God not working now by Miracles but by meanes That is Reade heare meditate and study the word of God and pray daily unto Christ thy heavenly Physitian that hee would be pleased to annoint with eye-salve and to open thy blind eyes Observ 2 Secondly by grace we receive our sight or Christ gives new light unto those who shall bee saved Ephes 5.14 Luke 1 79. and 2.32 Quest 6 How doth it appeare that our eyes are opened by Christ or that wee receive spirituall light and knowledge onely from him It appeares thus Answ First the world is darke yea full of blindnesse Reade Luke 12.38 Iohn 12.35 and 3.19 Esa 60.2 Luke 1.79 Secondly as the world so we are dark For I. Partly wee are sleepie and drowsie Ephes 5.14 And II. Partly we are blind Ephes 4.18 and 5.8 Thirdly true light is onely in Christ and therefore all comes from him Iohn 1.5.9 and 8.12 Acts 26.18 Ephes 1.18 Quest 7 How manifold is light Answ Twofold namely First internall and passive of the mind And Secondly externall and active of the life and conversation Now this is never called the Eye but the former and therefore I will treat only of that a word or two The light of the mind is rightly resembled to an eye in many regards viz. First the eye is the most Noble part of the body and most profitable for the body Math. 6.22 So knowledge and the true illumination of the mind is most profitable for the soule and of great excellency and worth Secondly there are two eyes a right eye and a left Mat. 5.29 So the mind being enlightned judgeth sinisterly of all evill wayes and lookes upon the wicked world with the left eye but upon the wayes of God and all goodnesse with the right Eye and with a dexterous opinion Thirdly the best sight is when both the eyes looke upon one and the same thing for otherwise wee are squint-eyed Man looked thus when hee was first created but hath looked asquint ever since or else lookes with both the eyes upon a wrong object Man in his first creation looked with both his eyes stedfastly upon God and happy had man been if he had so continued but by the fall of Adam man was so corrupted in his sight that now both his eyes are commonly set upon evill and hee is but squint-eyed at the best The nearer man comes to his first estate the better hee is now when the mind is truely enlightned then wee beginne to withdraw our eyes from vanity and to lift them up to the hills where our hope and helpe and happinesse is Fourthly the left eye being shut the right eye seeth the more and contrarily So the more earnestly we looke with the right eye of the Mind and understanding upon spiritual things the more wee see and discerne of them and the lesse of carnall and mundane things On the other side if we looke with the left eye upon the world and wickednesse then it is but small insight we shall have into spirituall things but into corporall and carnall much Fiftly it was disputed of old whether the eye saw intromittendo or retromittendo so now adayes it is disputed whether man bee saved by an active or passive faith But I will not dispute it only let the Reader reade and marke Ephesians 2.8 Sixtly the eye is accurately and most carefully defended both by a fore-head which hangs over it and eye-lids which hang before it Oculus dicitur ab occulendo Varro because it is covered wrapped and veiled with many folds and fine coverings yea it stands in need of all because it is so tender a part and so quickly endangered Thus the mind and soule had need bee kept with watch and ward because a little thing hurts endangers and ruins it The tongue that speaks proud words destroyes the soule Polluted thoughts destroy the soule Jerem. 4.14 And the least evill thing shall not goe for nought but shall endanger the poore soule and therefore it had need carefully to be looked unto Seventhly the act of seeing comes from the spirits which are in the
worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might aâ—use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and
to prove that by the world to come is meant the time betwixt death and the day of judgement but alwaies either for the last day or the eternity which is after that day Luke 20.35 And thus Augustine de Civit. Dei lib. 21. cap. 24. by the world to come in this place understands the day of the Resurrection And Damascene also de orthod fid lib. 2. cap. 1. saith Aeterna vita aeternum supplicium futurum seculum ostendunt And thus This world is taken for the distance of time to the end of the world and The world to come for that eternity which shall begin after Christs second comming And according hereunto there shall be two times in which sins are pronounced remitted to wit this world by the preaching of the Gospel to the repentant and that to come when Christ shall confesse with his own mouth before Gods Angels to whom they are remitted and by which remission they are made truly blessed for that remission to come shall be a confirmation of this present and those which are not remitted here neither shall there be so pronounced Wherfore from this speech of our Saviours this Argument is gathered from the Antithesis If the sin against the holy Ghost be neither remitted in this world nor in the world to come then other sins are remitted both in this and the other or at least either in this or in the other But it is not remitted in the other because it is not remitted in this as hath been said It followeth therefore that other sins are remitted both in this and in the other Now in this sense this place doth not onely not make for Purgatory but also repugneth it For these two remissions in this world and the world to come are conjoyned and one is not separated from the other Chrysostome expounding this place together with this partition of time saith thus Amongst men I. Some shall be punished for their sins both here and there as the Sodomites II. Some onely in this life present as the Corinthian fornicator III. Some onely in the life to come as the rich glutton IV. Some in neither as the Prophets and Apostles And from this partition he infers that the meaning of our Saviour is That the sin against the holy Ghost is so grievous and horrible that they which commit it shall feel the judgement of Gods wrath both here and in the world to come which hapneth not to all who commit other sins Certainly they which with a set purpose deny the known truth against their consciences feel a hell of torments in their consciences in this life at some time or other if not alwaies and in the life to come their pains shall be exquisite and unspeakable in the most rigorous manner And therefore from this place nothing can be gathered for their Plutonicall rather than Platonicall Purgatory Answ 4 Fourthly it follows not the sin against the holy Ghost shall not be remitted in the next world therefore other sins shall no more than this followeth which Christ saith I will not drink henceforth of this fruit of the vine untill I drink it with you in my Fathers kingdom Mat. 26.29 That therefore he did drink of other things because he did not drink of the vine For it is a most foolish absurdity from two Negations to infer an Affirmation as for example Saint Peter neither in this life nor in the life to come shall be made an Angell therfore some Saints in the life to come shall be made Angels Now Bellarmine would justifie this Argument by that example where Christ saith My kingdom is not of this world And Pilate inferreth thereupon Art thou a King then where an Affirmation is concluded out of the Negative To this Doctor Willet Synops f. 405. answers That the reason is not alike except Bellarmine will reason as Pilate did Thy kingdom is not of this world Therfore thou hast a kingdom So Blasphemy shall not be forgiven in the next world Therefore there shall be Blasphemy then Thus he might have concluded truly and thus he should have concluded if he would reason as Pilate doth for in hell there shall be Blasphemy Answ 5 Fiftly it follows not some sins shall be forgiven in the other world therefore in Purgatory For many have thought that sins shall be forgiven after this life and yet not in Purgatory neither Thus Origen imagined that after some long and grievous torments both the sins of the devils and of wicked men should be remitted And the Chiliasts thought that after a thousand years from the day of judgement all should be pardoned yea Augustine lib. 6. contrâ— Iul. cap. 5. thought that in the day of judgement some sins should be forgiven And therefore Purgatory is not necessarily concluded from the remission of sins after this life Answ 6 Sixtly by this reason of Bellarmines it may be concluded that mortall sins shall be remitted in the world to come because Christ onely excepts the sin against the holy Ghost but this the Papists will not grant and therefore why should we grant the other Seventhly from a particular Negation contrary Answ 7 to all Rules of Logick they infer an universall Affirmation If the sin against the holy Ghost shall neither be remitted in this life nor in the life to come Then say they all the temporall punishments of all sins which are not here fully paid shall be paid and satisfied by the faithfull in the world to come The meaning whereof is temporall punishments are due unto the faithfull for their sins part of which punishment they suffer in this life and the remainder in the life to come The Argument is cast in the same mould with this Socrates or Solomon is no fool therfore all men are wise and he is a fool and not wise who admitteth of such Arguments Sadeel adver hum satisf object pag. 247. Eightly Bellarmine argues A subcontrariis and Answ 8 yet doth not observe the Law of Subcontrarieties from which the force of the conclusion should follow As for example I. Some sinne is not remitted Some sinne is remitted II. Some sinne is not remitted in this life Some sinne is remitted in this life III. Some sinne is neither remitted in this life nor in the life to come Some sinne is remitted both in this life and in the life to come Now these are contraries and concluded according to the Rules of Art But the Papists conclude thus Some sinne is neither remitted in this life nor in the life to come Therefore some sinne is not remitted in this life but in the life to come Where the errour is so plaine that a fresh man can tell that it doth not conclude aright For to a double negation should be opposed a double affirmation wheras they oppose onely one As if a man should argue or conclude thus Some neither love God in this life nor in the life to come Therefore Some shall love God in the life to come which
love him not in this life This followes not Our Saviour rather argues thus Some sinnes namely those committed against the Holy Ghost shall neither be forgiven in this life nor in the life to come But some sinnes shall bee forgiven both in this life in the life to come that is all the sinnes of all the faithfull for they are pardoned here and they shall be pronounced and declared to be remitted at the day of judgment Scharpius de purg p. 544. Ninthly Purgatory being an Article of their Answ 9 faith should not be collected from a certaine oblique kind of reasoning but from the direct plain and expresse words of Holy writ And therefore this place is ill brought for the proofe of Purgatory Tenthly our Saviour in this place speakes De Answ 10 culpà of the remission of sinne And therefore Bellarmine is here guilty of the Sophisme called Ignoratio elenchi applying it onely to the punishments of sinne and that temporall Christ saith that the sinne or fault cannot be remitted in the world to come Iohn 3.18 And the Romanists doe not much oppose it And therefore this place which speakes onely of the remission of the sinne is injuriously produced for the proofe of the Remission of temporall punishment In the place alledged Iohn 3.18 Our Saviour saith Hee that beleeveth is not condemned but hee that beleeveth not is condemned already Upon which place the Rhemists give this note that he that beleeveth shall not be condemned either at the houre of death or day of judgment from which place I reason thus Every man either dieth in faith or without faith If he die in incredulity he is condemned and there is afterwards no hope if in faith hee is freed from condemnation and entred into life and so consequently delivered from his sinnes Therefore in this life onely wee obtaine remission of sinnes because faith is onely of this life whereby our sinnes are remitted Willet Synops 405. Answ 11 Eleventhly the meaning of these words shall neither be forgiven in this life nor in the life to come is shall never be forgiven world without end as is plaine from Luk. 12.10 and Mark 3.29 He that blasphemeth against the Holy Ghost hath never forgivenesse Marcus alijs verbis candem sententiam expressit August de verb. Dom serm 11. St. Marke expresseth in other words the selfe same thing that S. Matthew doth although this Evangelist useth more words for the greater Emphasis according to the usuall and old custome of the Jewes Saint Matthew was an Hebrew and the Hebrewes were not content to say In seculum for ever but in Seculum seculum for ever and ever that is alwaies So here neither in this world nor in the world to come that is never as St. Marke expounds it Mark 3.29 yea according to the exposition of St. Matthew himselfe in this place for verse 31. he saith Blasphemy shall not be forgiven that is at all and then he addeth in the verse following neither in this world nor in the world to come so that not to be forgiven in this world or the next is not to be forgiven at all Bellarmine opposeth that which we say that Matthew is to be expounded by S. Marke but I omit his exceptions entreating my Reader if he desire to see them both proposed and solved to looke upon Scharpius de purgat pag. 544. Vers 33 VERS 33. Either make the Tree good and his fruit good or else make the Tree corrupt and his fruit corrupt for the Tree is knowne by his fruit Object The Rhemists object this place for the proofe of free-will thus It is in a mans owne free-will and election to be a good Tree or an evill to bring forth good fruit or bad for our Saviour here saith either make the Tree and fruit good or bad Answ 1 First from this place they might as well prove that a man hath wings to fly whether hee will as free will to doe what good he will for the plaine meaning of our Saviour is no more then this to wipe away the blasphemy wherewith the Pharisees went about to charge him and declareth by this phrase that his miracles as the fruits being even by their own judgment unreprovable himself as the tree ought not to be condemned And therefore they should either justifie him with his miracles or else condemn him and them together Secondly this verse doth not onely not confirm Answ 2 free-wil but doth also confute it because it affirmeth that by Nature we are all corrupt and naughty trees but this followeth more plainly in the next verse VERS 34 35. O generation of Vipers how can ye Vers 34 35. being evill speak good things For out of the abundance of the heart the mouth speaketh A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things § 1. O generation of Vipers Sect. 1 What resemblance was there between the Viper and the Iews or Pharisees that our Saviour here calleth them A generation of Vipers Chrysostom s Mat. 3. answers Quest that they are fitly termed Vipers in regard of a three-fold property which is common to them with Vipers namely First when the Viper hath bit a man Answ by and by she runs unto the water which if she finde not she dyeth by and by So the Iews having committed many great grievous sins run unto Baptisme that thereby after the manner of Vipers they may escape the danger of death Secondly as the nature of the Viper is to break the bowels of his dam and so to be brought forth so the Iews persecuting daily the Prophets did therby kill their Mother to wit their Church and Synagogue Thirdly as the Viper outwardly seemes faire and speckled as though she were painted but inwardly is full of poyson So the Scribes and Pharisees did without counterfeit and faine a shew of holinesse but did carry within the poyson of maliciousnesse and the venome of wickednesse § 2. How can ye that are evill speake good things Sect. 2 It is questioned betwixt us and the Papists Argum. whether a man can doe any thing that is good of himselfe and by the power of Free-will or whether there be in man Free-will or not wee affirme the negative and confirme it from this verse thus If any worke which proceeds from the meere Free-will of man be good then it will follow that a man may doe some good thing of himselfe But the latter is false Therefore also the former The necessity and truth of this connexion is manifest for all grant that to be done by man which is done by Free-will and so oppose Free-will to grace And therefore it is necessary that that which doth not proceed from grace should proceed from Free-will that is from man by the power of his will The Consequence is easily proved from these two verses Oh generation of Vipers
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
Keyes pt 2. fol. 191 192. 221 a. and pt 1. fol. 492 a b. Exorcists See Magi. Magicke Experience Faith is encreased by the experience of Gods mercy pt 1. f. 343. Eye Divers properties of the Eye pt 2. fol. 65. F. FAith Beliefe Assurance Confidence Divers questions both utile and usefull concerning the nature nourishing act object kinds markes benefits and approbation of true justifying Faith pt 1. fol. 133 b. 343. 436. 445. 515 a.b. and fol. 514 b. pt 2. fol. 60 b. 173. 180. a. 201 b. 203. 272 b. 349 a. Divers questions concerning weake and strong Faith and the nature notes and kinds of Assurance and Confidence pt 1. fol. 348 349. 433 b. and 452 453. 570. and pt 2. fol. 117 b. 118. 156 a. 173 b. 326 b. and pt 1. fol. 474 475 476. Faith cannot be separated from works and Love pt 1. fol. 76 b. and pt 2. fol. 149. A man may Beleeve more then is promised and how pt 1. fol. 110 b. c. How Christ requires Faith of us before he workes it in us pt 2. fol. 119 a. Wherein our Faith and Adams differ pt 2. fol. 156 a. Faithfull See Beleevers Fame Reputation Questions concerning the sorts of Fame and Reputation and how they may bee sought for and why Christians should be so carefull of their name fame and credit pt 1. fol. 13. and pt 2. fol. 17. Familists See Anabaptists Fanne What is meant by the Fanne in Christs hand Pt. 1. fol. 77 a. Fasting Why Christ fasted pt 1. fol. 89. Whether a choyce of meates upon Fasting dayes be a matter of Religion Pt. 1. fol. 65 a. and Pt. 2. fol. 163. 167 b. Questions concerning the sorts of Fasts in generall and wherein the true and false Fast consist and the nature definition ends reasons and benefits of Fasting pt 1. fol. 89 90 91 92 93 94 95. and 322 b. 323 324. 326. and fol. 502 b. Pt. 2. fol. 163 164 165. 203 b. Fate What Stoicall Fate is Pt. 1. fol. 466 a. Fathers Parents The duty of Parents towards their Children and the danger of the neglect of their duty pt 1. fol. 21 a. 123 a. and 511 b. 512 a. and Pt. 2. 53 b. 54. 61. Some are good Parents and evill persons Pt. 2. fol. 402. Why the Lord is called our Father Pt. 1. fol. 179 b. 290. and Pt. 2. fol. 181 a. The happinesse of those who have God to their Father pt 1. fol. 292 b. Why the ancient Fathers of former times are not fit Foundations to build our Faith upon pt 1. fol. 190 191. 194 b. The Papists easily reject many Fathers at once when they speake not on their side pt 2. fol. 234. Feare How danger may be feared pt 1. fol. 41 b. and 474. Feasts Divers questions concerning Feasts pt 1. fol. 456 457. Felicity See Blessednesse Fever The nature of a Fever pt 1. fol. 461 462 463. Figures See Allegories Fire There is a threefold Fire pt 1. fol. 78 a. Fishes Fishers Questions concerning the signification of this word Fisher and what things are observeable in Fishers and wherein Ministers resemble them pt 1. fol. 120 121. Flaxe What is meant by Flaxe pt 2. fol. 117 b. Flight Questions concerning Iosephs fleeing with Christ into Egypt pt 1. fol. 37. 40 41. 49. When and how Flight is lawfull in the time of persecution and danger pt 1. fol. 115 a. pt 2. fol. 28 b. 29 30 31 32. Floore What is meant by the Barne Floore pt 1. fol. 76 b. To Follow Christ Divers questions concerning our following of Christ pt 2. fol. 55 a. and pt 1. fol. 468 469 b. 440 b. 441 a. Foole. Folly How it is lawfull to call one Foole. pt 1. fol. 200 b. and pt 2. fol. 297 b c. Forgivenesse Remission Reconciliation Divers profitable questions concerning our Reconciliation unto God and his gracious forgiving of us pt 1. fol. 82 a. 310 a. 312 b. 313 b. 314 a. 489 b. and pt 2. fol. 223 b. 225. Divers questions concerning our forgiving one another and Reconciliation one unto another pt 1. fol. 205 206 207 208 209. 321 b. 322 a. and pt 2. fol. 223 b. 224 225 a. Questions concerning the power of the Church in pardoning of sinners Pt. 1. fol. 492 a.b. Forsaking See Dereliction Forswearing Swearing Perjury Oathes Divers usefull questions concerning Swearing and Oathes Pt. 1. fol. 236 237 238 239 240 241 242 243 244. and pt 2. fol. 152. 273. 297 a. 299 a. Divers profitable questions concerning Perjury Pt. 1. folio 232. 233. Foundation Three things required in a sure Foundation Pt. 1. fol. 440 a. Free-will Objections for Free will answered Pt. 1. fol. 329 b. and pt 2. 128. Fruit. God requires Fruit of us and why Pt. 1. fol. 426 b. a. 428 b. Questions concerning the sorts of Fruit and who are fruitlesse in the Church and our duty towards these who are Fruitfull Pt. 1. fol. 423 424 425 b. Fruition See Dispossesse Function See Calling Funerals See Buriall G. GAlilee Why Christ returned into Galilee and what things are observeable in Galilee Pt. 1. fol. 50. b. 51. Garments See Apparell Genealogies Differences concerning Christs Genealogie reconciled and divers questions concerning Genealogies answered Pt. 1. fol. 7 8 9. 12. Gentiles Heathens Infidels Vnbeleevers Questions concerning the Apostles preaching unto the Gentiles and of salvation offered unto them thereby Pt. 2. fol. 5. 9 a. How it is lawfull to inhabit amongst Infidels and Heathens Pt. 1. fol. 51 b. Whether Unbeleevers may performe good workes Pt. 1. fol. 262 a. Ghost See Spirit Gifts Divers necessary and profitable questions concerning the corporall externall and spirituall Gifts which are given us by God Pt. 1. fol. 399 a. 437 a. and pt 2. fol. 12 b. 13 a. 328 329 330. Glory Why and how we must seeke the Glory of our God in all things pt 1. fol. 178 b. 179 a. 294 b. 295. Whether there shall be any degrees of Glory in heaven pt 1. fol. 329. a. and pt 2. fol. 136. b. 146 b. 253 b. 259 a. Questions concerning Vaine-glory Pt. 1. fol. 467 b. God Controverted questions concerning the attributes of God as his immutability invisibility omnisciencie power subsistence goodnesse bounty and long suffering pt 1. fol. 83 b. 101 b. 128 b. 129 a. 164 b. 165 a. 241 b. 320. 321 a. 452 a. 527 a. and pt 2. fol. 1. 12. 33 a. 96 b. 214 215. 246. 277 a. 280 a. 290 b. 295 b. 327. 359 a. There is a God although wicked men have Atheisticall thoughts of him pt 1. fol. 300 b. and pt 2. fol. 33. And in what Bookes God is read pt 1. fol. 344. a. We must not demand a reason of Gods actions Pt. 2. fol. 95 a. 96 a. Where God dwels and how manifold his habitation is pt 1. fol. 241 b. 293 294 a. God loves man better then the other creatures part 1. folio 347 b. 348. Godly Godlinesse Piety Pious Holy Holinesse Holy things Purity Sanctity Holy men