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state_n	king_n	lord_n	secretary_n	1,929	5	10.0398	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

farre exceeded us in honouring of their Priests Be unto me a Father and a Priest saith Michah Iudg. 17. So said the Danites to the young Levite in Michaes house whom they allured to go with them Come with us to be our Priest and Father Valer. Max. lib. 1. c. 1. Iudg. 18.19 And to say no more It is storied of Albinius one of the Romane Consuls that when the Galles had taken Rome and the Flamen and Vestall virgins fled with the Implements Instruments of Religion the said Albinius carrying his Wife and children in a Waggon caused them with himselfe to descend Sacerdotis aspice dignitatem agitur in terra sed officium coelestibus negotijs continetur c. Per ipsos Christum induimis per ipsos Dei silio conjungimur per ipsos membra beati ipsius capitis efficimur Quomodo ergo nobis isli non so'um reverendi magis quam reges aut judices sed etiam nobis magis crunt honorabiles quàm parentes Chrys de dignitate Sacer. lib. 2. and placed therein those their Priests and Votaries preferring publike Religion before his owne or his peoples ease which blind devotion of his caused one to say that that homely Wane did equall yea excell the most glittering triumphant Chariot in the world Yea the Divell himselfe speaking of Gods Ministers cannot but speake honourably of them as he did of Paul and Silas Acts 19.15 If you would know the Reasons why you should honour and respect them I will acquaint you with some briefly First they serve a great Lord one who is higher then the highest they are his speciall servants Ier. 7.25 2 King 1.11 They are the Stewards of his house 2 Cor. 4.1 Secretaries of State Amos 3.7 His Embassadours 2 Cor. 5.10 They are Gods mouth Ier. 15.19 Will Rabsekah have Hezekiah the King stand in awe of the least of his Masters servants the great King of Assyria 2 King 18.24 And shall not these servants which are in such high places under the God of heaven whose service Kings themselves may not scorne have resepect Secondly honour is due unto them in regard of their Gifts it is a barbarous thing not to honour learning and above all gifts and learning the best gifts should be honoured most of which sort theirs are 1 Cor. 12.31 14.1 5. In short They are our Fathers and Masters Eccles 12.11 1 Cor. 4.15 and therefore honour is their due from us Mal. 1.6 Now I beseech you Brethren know them which labour amongst you and are over you in the Lord and admonish you Rectifie your Judgements and Opinions as concerning them and their Callings Account of them as of the Ministers of Christ and stewards of the Mysteries of God You think them to be as S. Paul speaketh of himselfe Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lesse then the lowest when in Gods Judgement a Prophet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater then the greatest The Angell Gabriel said of Iohn the Baptist he shall be great in the sight of the Lord Luke 1.15 And yet his Calling is not so great as theirs is under the Gospell A greater then he our aviour saith was not borne of a woman that is amongst those ancient Prophets which have been most famous in the world in former times none greater then Iohn yet he that is least in the Kingdome of Heaven is greater then he that is the meanest Minister under the Gospell hath a more excellent office and function then he had They preaching the same Saviour which he did and that not onely exhibited wherein Iohn excelled the Prophets before him but as having fully satisfied for mankind triumphed over Death and Hell and ascended into the glory of his Father Yea so great is this Calling of theirs that the Sonne of God himselfe did not disdaine to live in it Luke 4.18 The latchet of whose shooes John Baptist thought himselfe unworthy to stoope downe and unloose Mark 1.7 The meane and base opinion that the world hath of Prophets is through the subtilty and deceit of Satan who well knoweth that the Doctrine shall little or nothing be esteemed of where the Person is not reverenced and regarded This was the cause why our blessed Saviour himselfe would stay no longer in Nazareth though it was the Towne where he was brought up Luk. 2.39.4.16 and where his Parents formerly had dwelt but went into other parts of Galile For that a Prophet hath no honour in his owne Countrey Ioh. 4.14 Why stood he so much upon his honour He told us that he seekes not his owne praise Ioh. 8.48 49. Nor did he but yet he knew full well that none could receive benefit by his Ministery who did not reverence his Person And thence it was he stood so much upon his honour as that he would preach no where but where he might be honoured The contempt that is done to them reacheth to the holy things that they are employed in yea it reacheth to God himselfe Exod. 16.8 Luk. 10.16 whence it is that God hath taken it so heinously and punished the contempt of his Messengers so severely as we read 2 Chron. 3.16 2 King 2. 1 King 13. Mat. 21.43 23.39 Herod you know pretended great love to Iohn the Baptist yet to pleasure a minsing Damsell he cut off his head and gave it her for a favour Did God take this well When Christ was before him he would not answer him a word which shewes he was not well pleased with him He spake to the High-Priest some words though not many to Pilate some but when he came before Herod never a word at all and no wonder Iohn was vox clamantis the voice of Christ and Herod in beheading Iohn had taken away Christs voice before Be assured Christ will do the more when he is silent Object Think us not proud whilst we presse this Doctrine on you Humility you say becomes us We would be Lords and Kings over Gods heritage c. Resp In preaching this Truth we preach not our selves but Christ Jesus 2 Cor. 4.5 2. In pressing this we pleade not for Pharisaicall preheminence Mat. 23.6 nor do we challenge to our selves that Civill Authority and reverence that is due to Magistrates and great men of the world but that which is due to our worke and Calling which is more Inward and Spirituall 3. Humility is a Grace becomes all Princes as well as Prophets and yet though it beseemes both Prince and Prophet to humble themselves and practise humility it becomes not the people to humble either of them Wherefore Render to every one their dues Tribute to whom Tribute is due Feare to whom Feare Honour to whom Honour Rom. 1● 7 But enough of this you will say Say on Text. Doct. The Word Christ speakes ought to be received with all readinesse of spirit Thus Simon received it so ought wee God begins his Law with Heare O Israel Deut. 5.1 6.34 and the Gospell with This is my

dislike the foolish yea superstitious Ceremony which the Iewes had of often purifying and washing themselves and yet at the marriage Feast in Cana of Galilee where he saw sixe great water pots Ioh. 2.6 containing two or three firkins a piece set for that purpose he made use both of the Pots and Element to his great Glory and the comfort of the Guests Yea and made Water how ever by the Pharisees abused to be the materiall Element of Baptisme D. White late Bishop of Ely in his Epist Ded. before his Treat of the Sabboth as he did Bread and Wine prophaned by the Gentiles in their Idoll service the materiall Elements of the holy Eucharist Meat offered to Idolls might be eaten at any Feast save in the Idols Temple when it comes out from thence it is pronounced to be cleane by the Apostle 1 Cor. 10. and might be eaten at their Love-Feasts which were made when they met to receive the Supper of the Lord. Lying along on Beds and Feasting in that manner was much abused by the Romanes in their publike Idolatry called Lectisternia as Stukius shews at large yet it was the gesture our blessed Saviour conformed unto and used with his Disciples in eating of the Passeover Antiq. Com. Fol. 269. which appeares not onely by the signification of the word used in the Story but by that Speech Ioh. 13.21 There was leaning on Iesus bosome one of his Disciples and vers 25. He then lying on Iesus breast c. Which Posture could not be had they used to sit upright as we doe Many instances might be produced for further Confirmation of this Truth As Numb 16.38 there we find that the Censors of those Conspirators were imployed to make Coverings for the Altar And in Ioshua 6.24 We find that the silver and gold of Idolaters was by Gods Commandement put into his owne Treasury And Iudg. 6.26 Pet. Mart com in Iudg. 6.24 The Bullocke that fed seaven yeares for Baal was sacrificed to the Lord. And the Wood growing in the Idols grove was by Gods owne appointment made Fewell for Sacrifice We may find this point fully and largely handled by D. Burges in his defence of D. Morton Chap. 4. Sect. 23. And by M. Nicholas Bysield in the second Chap. of the 1. Epist of S. Peter vers 13. pag. 593. Vse Whence the Judgement of those may be informed who startle at the use of any thing which in former times hath bin or in these daies is abused by superstitious Papists and Idolaters They can scarce with any Peace of Conscience tell you the name of that Hill on which St. Paul stood and preached to the men of Athens Act. 17. 22. Or the signe of that Ship of Alexandria wherein he departed Act. 28.11 The daies of the weeke must not be called Munday Tuesday c. as ordinarily they are named and knowne that is with them superstitious But they will thus number them the First Second Third day of the weeke c. The glorious company of the Saints and Apostles because too much honoured or rather dishonoured by Papists shall be by them Unsainted Their Dayes must be called Peters Pauls Iohn Baptists the Saint must be left out and so for Churches The Feast of Michael the Arch-Angell the Purification of the Virgin Mary and that of our blessed Saviours nativity may not be sounded with the Masse they will turne it to the Tide Candletide Christide Michletide c. Bay leaves may not be admitted in Church or House for the Heathens so used them I know not whither they durst ride upon a Mule though it were King Davids owne 1 King 1.30 for that Anah first found them Gen. 36.24 I blame not any simply for tendernesse of Conscience but wish that men in weightier matters were more wise and lesse scrupulous in things of this nature It is not good to be over Iust nor make more Commandements then ever God hath made Tertullian disputing professedly this Question Tertull de corona militis p. 347 Whither a thing dedicated to Idolatry or abused by it may not lawfully be used resolves that it may tam in Dei rebus quam in nostris both in Religious and civill use If the things themselves be not otherwise evill but may be of any necessary or commodious use as he shews in sundry instances were it not so we must pull down our Churches melt our Bells change our Fonts c. Object But God commands that the graven Images of the Heathens should be broken downe and burnt with fire Deut. 7.25 12.2 3. and all those places wherin the Nations served their gods should be destroyed and forbids his people to meddle with any of their silver and gold least they be therby ensnared Resp It is first answered thus Wemze Exercit on the Mor. Law l. 1. Exercit 15. Things belonging to Idolaters were of three sorts First such as pertained to Idolaters but were not Idolatrous Th●se were not forbidden to be used David took the Crown from of the head of the King of the Ammonites and put it upon his owne 2 Sam. 12.3 And the Sword of Goliah he tooke and hung it up in the house of the Lord 1 Sam. 21.9 Secondly Such things as were Idolatrous but not Idolatrous in state So the Fountains out of which the Heathens drew water for the service of their Idols which Fountaines might be converted by Christians to a civill or spirituall use M. Paget his arrow against Seperatists pag 281. So Iudg. 6.26 Look as in the Law of Shalowes some things polluted might be cleansed and used againe as Levit. 21.8 So may it bee in this case Those things which were not Idolatrous in State might bee cleansed and converted to other Uses Thirdly such things as were Idolatrous in State and had an immediate dependance upon the Idoll carrying the marke and badge of the Idoll still upon it as their Images of gold and silver and their Ornaments These were those things that were to be cast away by Gods speciall command and might not be converted to any other use either spirituall or civill Esay 30.22 Secondly M Wil. Whatlyes Carecloth pag. 18. we answer againe that Moses Iudiciall Lawes do not bind us as they did the Iewes the strict and precise Commandement wherby God did injoyne the Iewes to shun all the customes of the Gentiles even in things otherwise lawfull because by them abused was proper to the times of the Law as being part of that partition Wall which Christ hath broken downe that he might make of both one True it is the equity of this Law holdeth teaching us to detest Idolatry yet it bindeth not in such a manner to detest Idolatry as it did them God commanded them to destroy Idolatrous places to burne the Cattle spoyle the Goods but we are not bound to follow them in the same manner So God forbad his people to marry vvith the Heathen and if in case

Prologue or Preface to the Parable Come we now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Speech or Parable it selfe There was a certaine Creditor Text. which had two Debtors the one ought five hundred pence and the other fifty Verse 41 c. In these words unto the end we have considerable A Narration to verse 44. And the Morall or Application in the rest In the Narration there 's a Case related that was betwixt a Creditor and his two Debtors together with the Quaere which is both made upon the Case ver 42. and Resolved ver 43. In relating of the Case we have both the Creditor and the Two Debtors described u to us The Creditor we are first to speake of whose practise must be considered and that either more Generally towards all or more Particularly towards these two here mentioned First in Generall he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foenerator an Usurer A difference is made betwixt Vsurie and Faenorie Pellican Com. in Pro. 28.8 Hugo Card. in Loc. Vsura dicitur quod supra sortem datur ex pacto Faenus quod liberè datur supra sortem sine pacto yet oftentimes they are taken promiscuously both in one sense and so in this place The Latines make a distinction betwixt Vsuarius and Vsurarius Vsuarius they call him whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man that taketh receiveth or enjoyeth the use of a thing Vsurarius they call him whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man from whom the use or occupying of a thing is taken and received So that in the native and proper signification of the word Vsura vocabilum inhonestum non est Abusus reddidit inhonestum Bulling Decad. 3. Ser. 1. Usury is but Vsus rei the use of any thing and an Usurer is any man from whom or by whom the use of any thing is had or enjoyed In this sense neither Usury nor the Usurer may be challenged as unlawfull for the benefit and commodity of things consisteth in their use and God hath so disposed of men that each one should be commodious and beneficiall to another Such an Usurer was he my Text speakes of I hasten to some profitable Observation The Scripture is compared by David to a honey-combe Psal 19 10. and Pliny observes what experience confirmes of honey-combes that the thinner and weaker honey runs out of them at first but the best and thickest is squezed and pressed out at last In opening of Parables it is thus the easier and more vulgar observations arise from the letter and drop of their owne accord but the choysest and most usefull doctrines arise from the Mysticall sense or Application and like the thickest honey come out last and that with more paines and labour Doct. From the letter we may easily gather thus much That Borrowing and lending hath beene a practise very antient and of long standing Israel had Lawes given them concerning it Exod. 22.14 Levit. 25.37 Deut. 15.6 8 23.19 24.10 11. It was enjoyned 2 King 4.3 Mat. 5.42 Luk 6.35 It was practised Exod. 12.35 Deut. 28.12 2 Kings 6 5. Nehem. 5.4 Luke 6.34 11.5 Psal 37.26 112 5. So that neither the practise nor the lawfullnesse is to be questioned Reas Nor can the life and state of man well subsist without it Non omnis fert omnia tellus All have not for all necessities and turnes This Countrey must have supply from that Mesek King of Moah was Lord of sheepe Hyram had store of Timber Ophir was famous for gold Chittim for Ivorie Basan for Okes Libanon for Cedars and there must be a path from AEgypt to Ashur God is pleased so to dispose that one Countrey must stand in need of another and so one neighbour of another for the maintenance of good-fellowship and Christian society That as in the body one member may not say to an other I have not need of thee so in the Church and Common-wealth one must want an others help Object Rom. 13.8 Owe no man any thing but Love Resp By that Prohibition Borrowing is not simply forbidden The Apostle rather admonisheth to pay such debts as are owing q.d. Endeavour to come out of pecuniarie debts but for the debt of love still owe that and be ever paying it for that is such a debt saith S. Chrysostome ut semper reddatur semper debeatur it is alwaies pay'd and yet ever owing Object But borrowing is a fruit of sin Resp True so was labouring unto sweat and yet now such an ordinance is on it as that he who labours not shall not eat 2. Thess 3.10 Vse This first makes against Anabaptisticall Community they would have no borrowing nor lending Si duo de nostris tollas pronomina rebus Praelia cessarent pax sine lite soret no mine nor thine all things must be like the waters of a common river where a man may take what he pleaseth and leave what he lifteth And then say they there will be Peace But the Statute of Meum and Tuum was enacted by God himselfe If we looke as farre as we can even into Adams time the first man of all the world there we shall find that he had no sooner begotten two sonnes Cain and Abell but even then out of the great common field of the world began Terriers as it were to be made Gen 4.3 4. and mens parts to be shared and severall'd out to their proper use For howsoever it was said of wicked Cain that he brought an Oblation to the Lord of the fruit of the ground in generall as if all had lyen common to him yet of holy Abell it was said that he brought unto God of the first fruits of his sheepe shewing that even from the beginning it was Gods good Will that there should be a distinction of each mans part that none might invade the possession of an other An this is set downe to be a Law perpetuall Exod. Chap. 20. ver 15. Thou shalt not steale Were all things left in common unto all there could be no stealing and so no need of any such precept This Statute was after wards by Christ in the Gospell revived and set downe in plaine termes Mat. 20.14 15. where it is said Take that which is thine owne and Is it not lawfull to doe with mine owne what I list God is a God of Order and not of Confusion and thinks it better that every one should know his owne and have it bounded out then Chaos like to lay all upon a heap confusedly No common purse will he have to be as is amongst Theeves nor common prey as it is amongst Wolves and beasts of the Forrest Yea he hath thought it fit not only to establish a Propriety but also to establish an Inequality And as in bestowing of spirituall graces every one had his proper gift of God Mat. 25.15 but not all alike for one had five Talents another two