Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 3. Then the tempter came unto him, [Vers. 3] and said, If thou be the Sonne of God, command that these stones be made bread.

§. 1. Tunc, then, as Saint Luke hath it, Luke [Sect. 1] 4.3. that is, after the forty dayes fast was fini∣shed; and after Christ began to bee an hun∣gred.

What did Christ in the wildernesse all these [Quest. 1] fortie dayes?

To this I answer; first, this is a curious que∣stion, [Answ. 1] like unto that propounded by one unto Saint Augustine: What did God, before the creation of the world, to whom hee answered, that he made hell for such curious ones.

Secondly, it is likely, yea most certaine, that [Answ. 2] he spent that time in prayer, and in spirituall ex∣recises.

Thirdly, somed 1.1 say, that in those forty dayes, [Answ. 3] Christ passed quite through the Desart of Ara∣bia Petraea, and went unto the mount Olivet, where the law was given, that there hee might begin the conflict with Sathan.

Fourthly, in that time he was tempted by the [Answ. 4] devill in the wildernesse: thus saith this our E∣vangelist verse 1. Iesus was led into the wilder∣nesse to be tempted of the devill. And Saint Marke plainely, Iesus was there in the wildernesse forty dayes tempted of Sathane 1.2,

Hence ariseth a second quaere, How doth [Quest. 2] Saint Matthew agree with himselfe, and with his fellow Evangelist Saint Marke, for Matthew Chapter 4 verse 1 saith, Iesus was led aside into the wildernesse, to be tempted of the devill: and Saint Marke saith, Iesus was there in the wilder∣nesse tempted, &c. But Saint Luke, Chapter 4.3.

and Saint Matthew in this third verse in sense saith, Tunc, then (when Christs 40. dayes fast was finished) came the tempter unto him.

[Answ. 1] First, some say that Saint Marke did not think that Christ was tempted before the fortie dayes were expired, but afterwards: but this me thinks can scarcely agree with the word there used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (although reverend Beza be of this mind) because it is not a participle of the preter∣tense; and besides it doth denote the place where he was first assaulted by Sathan, rather then the time when he began to be tempted.

[Answ. 2] Secondly, Christ was tempted first by Sathan in the wildernesse (as Saint Marke saith) but not with these temptations mentioned by Saint Matthew in this place; till after the 40. dayes were finishedf 1.3, but because some yet may doubt, how the Evangelists agree, Saint Luke say••ng, that Christ was forty dayes tempted of the devill in the wildernesseg 1.4; and Saint Matthew im∣plying in this verse, that the devill came not unto Christ, untill after the expiration of the for∣tie dayes?

[Answ. 3] I answer therefore; Thirdly, that Sathan came first secretly unto Christ (as he doth usual∣ly unto us) tempting him by invisible temptati∣ons, as Saint Marke 1.13. and Saint Luke 4.2. meanes: but after the 40. dayes were ended, he comes visibly unto him, tempting him with those temptations which are expressed by Saint Matthew in this Chapter.

[Sect. 2] §. 2. Then the tempter came unto him:] The devill comes armed against Christ with a three∣fold dart; the first is of the belly or gluttony; the second of fame and credit; the third of gaine and profit. The I. is the concupiscence of the flesh: the II. is the pride of life: the III. is the lust of the eyes.

Sathans first temptation is in the desires of the belly, which is both most present (because meat must be had) and most powerfull and strong, be∣cause venter non habet aures, the belly will take no denyall, but like the horsleeches daughter cryes, give, give: where wee may observe how he begins with the second Adam, as he did with the first, at the Belly.

[Quest.] It may here be demanded: If the desires of the stomack and appetite be evill, how then are they in Christ? (for he was hungry) If they bee lawfull, why then doth not Christ satisfie them by making stones bread?

[Answ.] The desires of the belly are not evill in them∣selves, but yet often perswade unto evill, not onely unto excesse of meate and drinke, but also unto thefts, the use of unlawfull meanes, disobe∣dience, diffidence, and the like; and therefore they must bee borne, not obeyed, tolerated, but not fulfilled.

[Sect. 3] §. 3. If thou be the sonne of God:] Why doth [Quest. 1] the devill say, if thou be the sonne of God?

[Answ. 1] First someh 1.5 say because he doubted whether hee were or not: for first, hee knew the Angels message unto Mary, Luke 1. and unto the shepheards Luke 2. and the journey of the Wise-men, the disputation and determi∣nation of the Doctors, the testimonies given of him in his Baptisme, both by the dove alighting upon him, and of Iohn, and of the voice of God from heaven; and therefore hee thought that he was the Sonne of God. But se∣condly, on the other side he saw him poore, and perceived him to bee hungry, and therefore doubting whether he were or not, he saith, If thou be the Sonne of God.

Secondly, the devill did this, because he would [Answ. 2] have Christ to distrust God: for although hee tēpt him to turne stones into bread, yet he temp∣teth him not therein directly unto Gluttony, but unto a greater sinne, that is to distrust in his Fa∣ther, and to doubt whether he were the Sonne of God or not; seeing that having fasted now so long, and being at the present hungry, yet no∣thing was provided for him: [Observ.] Teaching us that Sathan doth endeavour to induce us unto a dif∣fidence of the love of God.

How doth the devill tempt us hereunto? [Quest. 2]

First, sometimes by our selves, making us [Answ. 1] call the love of God in question, and consequent∣ly to distrust of his helpe and assistance: Iob in those words, although the Lord kill me yet will I trust in hima 1.6; seemes to imply that he feares God will kill him. Thus David cryes out my God, my God, why hast thou forsaken meb 1.7.

Secondly, sometimes the devill tempts us hereunto by others, using them as instruments [Answ. 2] to disswade us from our confidence & assurance in God. Thus Iob was tempted by his wife when she said unto him, Doest thou still retaine thine in∣tegritie? curse God and diec 1.8. Thus David was tempted, many saying unto him that there was no helpe for him in his Godd 1.9: yea the heathen re∣proaching him, and saying, where is now thy Gode 1.10; Thus Senacherib tempteth Hezekiah to distrust God, Esa. 36.7.10.15.18.

§. 4. Command that these stones be made bread.] [Sect. 4]

What is meant by these words? [Quest. 1]

First, some say they have an Allegoricall sense [Answ. 1] which is this, If thou be Christ the Son of God, then change these stones (that is the Gentiles) in∣to bread, that is the children of Abraham.

Secondly, the scope of the words is Histori∣call, [Answ. 2] and the sense is, because thou hungrest for bread, and hast it not, shew therefore thy power by making unto thy selfe bread of these stones.

Seeing the action, the devill perswades unto is lawfull, why doth not Christ doe it? that it [Quest. 2] was a lawfull thing, appeares thus, I. because God oftentimes miraculously hath asswaged the hun∣ger and thirst of his people, hee brought water out of the stony rocke for his children the Israe∣lites; and out of the jaw bone of an Asse, for the refreshing of Sampson; he fed Elias with Crowes and with meate from heaven: he satisfied hungry Israel with Manna; and Christ with bread and fish. Iohn 21.19.

II. Because Christ himselfe else where doth as much, as the devill here tempts him unto; for he changeth water into winef 1.11, and therefore why not stones into bread?

Christ would not doe this both for the

• Counseller; he would not believe, or obey the Divell.
• Counsell; and that both in
  • Generall, because that which may bee lawfull in Thesi, in regard of the substance, may be unlawfull in Hypothesi, in the circumstances thereof.
  • Particular, and that both because
    • Hee was not led aside by the Spirit into the wildernesse, to worke mi∣racles, or to demonstrate his Deity, but his humanitie rather.
    • His hunger was to bee overcome by suffering, not by eating.

Christ would not turne stones into bread, be∣cause he would not obey or believe the Coun∣seller that gave the advice: [Observ.] Teaching us, that wee must not trust, or give credit unto Sathan: and hence it was that Christ would not suffer the Divels to beare witnesse of him, but rebukes them, when they acknowledge himg 1.12, neither would Paul brooke it, that the mayd possessed with the Divell, should testifie of him, that hee was the servant of the true Godh 1.13.

[Quest. 3] Why may we not believe, or give credit un∣to the Divell, who sometimes speakes truth, as is apparent in the places even now al∣ledged?

[Answ. 1] First, because he hath no calling hereunto, ei∣ther to bear witnesse of Christ, or of his Apostles, or to teach and instruct us, or to doe good unto us by any counsell or advice. God makes the good Angels ministring Spirits for the comfort of his childreni 1.14, but not the evill Angels; never ma∣king use of them, except first it bee to, or for the destruction of some, as Christ suffers them to goe into the Herd of Swine, who thereupon were drowned: yea hence the eternall fire of hell is called the condemnation of the Divell (in Scripture) because the Lord useth him as an in∣strument, to torment those that would not obey him.

Or secondly, the Lord makes use of Sa∣than to delude and deceive those that are ob∣stinate in wickednesse; thus the Divell decei∣ved Achabk 1.15 andl 1.16 doth daily Antichrist and his followersl 1.17.

Or thirdly, the Lord makes use of the Di∣vell for the tryall of his children: thus hee suf∣fers him to tempt holy David, to see whether he would number the people, or notm 1.18. Thus he suffers him to try whether holy Iob will conti∣nue in his integritie, notwithstanding his stupen∣dious afflictionsn 1.19. Thus hee sifts Peter, Luk. 22.31. and buffets Paul, 2 Cor. 12.7. Thus the Lord useth him alwayes as an enemie, ne∣ver as a counseller to advise, or a Doctor to teach and instruct; and therefore we must never beleeve him, but alwayes suspect him.

[Answ. 2] Secondly, wee must not believe the Di∣vell, because hee is but a Lying Spirit, (1. King. 22.21.) an old lier, and the Father of lieso 1.20, who is craftie to deceive, being able to trans∣forme himselfe into an Angell of lightp 1.21. And whatsoever he doth or sayth, he doth it, that he may deceive.

[Quest. 4] How doth the Divell deceive men, that wee may learne to avoyd his slights and sub∣tilties?

[Answ. 1] First, sometimes the Divell deceives, bona da••∣do, by giving good things unto us, that thus hee may the more speedily gaine us unto himselfe: he promiseth temporall gaine unto us, that hee might gaine our pretious soules: ditat in mundo, ne ditemur in coeloa 1.22: hee doth enrich us with earthly blessings, lest wee should bee enriched with heavenly mercies: he oftentimes cures bo∣dies, that he may kill soules.

Secondly, sometimes the Divell deceives, [Answ. 2] vera dicendo, by speaking the truth: thus hee deluded the Pharisees by a false collection, hee taught them, that they must love their brethren and friends; and this was a truth taken from the lawb 1.23: but from that ground, by the rule of contraries, he teacheth them to hate their ene∣miesc 1.24, and this was contrary unto the Law. The Sabbath must bee kept and observed; so sayth the Law, Exod, 20. therefore the workes of mercie must not bee done upon that day: this is the Divels deduction. Blasphemy it is to make a man equall unto God, this is truth; but that Christ was a blasphemer, because he made himselfe equall with God, was one of the Di∣vels slandersd 1.25. Sathan is said to be a lyer from the beginning, because he began with the first man at this weapon: Yee shall know good and e∣vill, (sayth Sathan) therefore yee shall bee like God himselfe: this was a lying conclusion. And therefore as Aristotle was wont to say of a ly∣er, so sayth Chrysostome of the Divell, Non cre∣dendum Satanae, licet verum dicat, trust him not, though he speake the truth; but learne to stop our eares against all his enchanting perswasions, that although hee charme never so wisely, yet we may be like deafe Adders, not listening at all to his bewitching songs.

How doth the Divel come 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 per∣swade us visibly, but by Instruments, by his en∣ticements, which are either externall, or inter∣nall. First, the Divell hath externall allure∣ments 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 un∣to him, and seeke ayd and succour of him, and not from the Divell.

Secondly, the Divell hath internall entice∣ments, 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 soulee 1.26. 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 ante∣cedents; 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 e∣vill: so the Divell can sucke evill from good; and, with the Spider, change wholsome juice in∣to mortall poyson.

Secondly, Christ would not turne Stones in∣to Bread, because the counsell given was incon∣venient, 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 himf 1.27. It was allowed also unto them by God, [Observ. 2] to celebrate some feast dayes, and yet some cir∣cumstances there were in the celebration of their feasts, which made the Lord openly pro∣test against themg 1.28. It is lawfull for Christians to eate flesh, but if it doe offend a weake bro∣ther, 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 mode∣rated according to a three-fold rule: and there∣fore when they erre from any of them, they become unlawfull. The first rule is faith: where∣in 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 in∣tent, &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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comelyh 1.29. 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 callingi 1.30, and women must doe the•• workes which be∣come women professing the Gospellk 1.31. And Titus must speake those things which become sound Doctrinel 1.32; which places teach us, that wee must not onely doe those things which are good, but also which are comely, and besee∣ming us.

The second, word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, honestly, or de••••••ly: Let us walke decently, as in the daya 1.33, and honestly towards them that are withoutb 1.34.

The third word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: let all things be done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, decently & in or∣derc 1.35, for it is a cause of rejoycing unto the righ∣teous to see this, as Saint Paul said, I reioyce be∣holding your orderd 1.36. And thus things lawfull in themselves may become unlawfull unto us, if either first wee doe them not well for the man∣ner 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 cir∣cumstances thereof; wherefore we must exa∣mine 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 faithe 1.37 for that pollutes and defiles the consciencef 1.38. And therefore remember, if it be not certaine, that thou maist lawfully do that w^ch 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 recreati∣ons, 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. Second∣ly, 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 Since∣rè, with a sincere heart. Deus remunerat adver∣biag 1.39, 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 de∣vour 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 ap∣proching too neare the gates of sinne. There are certaine cords of vanity, which draw on ini∣quity as with cart-ropesh 1.40 from which all ought to abstain, but principally those that are infirme and weake; and it becomes every particular per∣son, to acknowledge his infirmities, and con∣sequently to avoid all the occasions of sinne.

Secondly, examine what thou dost, by the rule of Charity; and here three things are to be en∣quired

into. First, Vtrum ad perniciem, will not this which thou dost tend to the destruction of thy brothers soule? Dost thou not lay a stum∣bling blocke in his wayi 1.41, and so become the oc∣casioner of his fallk 1.42: Thou knowest (or at least thinkest) that to be lawfull which thou dost; but another is not certaine, that it is lawfull, and yet doth it because of thy example, whence thou becomest a murderer unto thy bro∣therl 1.43.

Secondly examine, utrum ad scandalum; will not this which thou dost offend thy brother? This thou must be very carefull of, To give no of∣fence either to the Iew, or to the Greeke, or to the Church of Godm 1.44.

Thirdly, Vtrum ad da••••••um; will not this which thou dost tend to thy brothers damage and losse? A man must not burne his own house, that his neighbours may be fired also.

Thirdly, examine what thou dost by the law of Decency, whether it becomes thee to doe it, or not, either in regard of thy person or place? As for example, First, doth it beseeme thee as thou art a Christian, and a professor of the Gos∣pell: Stems sprung from princely stockes should not beare any base fruit; Kings Sonnes should not like poore boyes take in the Chanells; and true Christians who are the children of God should not doe any base or unbeseeming thing, applying themselves to gather the thicke clay of this world together, but should have their af∣fections heightned and exalted unto heavenly things.

Secondly, doth that, which thou dost, become thee, as thou art a Magistrate; thou art called to governe others, and therefore thou must be magnanimous, grave, and unblameable. Third∣ly, or as thou a Pastour; sound doctrine becomes such, and not fables or needlesse trifles. Fourth∣ly, or as thou art a Father of a family; thou go∣vernest privately others, and therefore thou must so governe thy selfe, that thou give no evill example to thy Children or Servants. Fiftly, or as thou art a wife, a child or a servant; thou must be subject, and obedient. Sixtly, or as thou art an old man: thou must be an example of gra∣vity, sobriety, and piety unto others, and not wa••••on, or light, or vaine, making thy selfe by that meanes, either a reproach or a laughing stocke unto others. Whosoever in that which he doth, transgresseth either the law of Charity, Faith, or Decency, is condemned by the Apostle. Rom. 14. 1 Cor. 8. [Object.]

Some here object, if circumstances may make a good thing evill, then a good intention will ju∣stifie an evill action, by the rule of contraries; for contrarierum cadem est ratio. [Answ.]

The reason here is not alike, as appeares thus, First, a pari from the like instance, the touch of a polluted thing (under the leviticall law) polluted the toucher, but the touch of a sanctifyed or ho∣ly thing did not sanctifie the person touching itb 1.45.

Secondly retione, by this reason, because Bonum a good thing is a positive word, not a com∣parative, and therefore is to bee predicated abso∣lutely, not relatively or comparatively: but Malum an evill thing, is a privative word, contradictory to Bonū good: Bonū quod omniu•• bonū, at Malum quod aliquà parte malum: that is called good w^ch is altogether & in every respect good, but that is called evill, which is in any regard, or in any part thereof evill: as for example, that is called whol∣some which is altogether such, but that is called unwholsome, which is so only in part. A spoone∣full of poyson wil spoyle and infect a whole flag∣gon of wine, but a spoonefull of wine will not purge from all infection, and harme, a pot of poyson: yea whether wine be powred into the poyson, or poyson into the wine, both are alike mortall.

Thus wee have seene how that Christ would not turne stones into bread, because hee would not obey or beleeve the Counseller (the devill) as also because that, which was lawfull in generall might prove sinfull in the circumstances: I pro∣ceede therefore to the next.

Christ would not change stones into bread, be∣cause hee was not led aside of the Spirit in the wildernesse to worke miracles: he had a calling to helpe others by his miracles, but not himselfe in this place: to teach us that wee must not un∣dertake or enterprise any thing without a cal∣ling: but of this befor, and therefore I omit it, comming unto the last particular, which is this.

Christ would not command the stones to bee made bread, because Sathan and his, hunger was to be overcome by patience and quiet suffering, not by signes and miraclesc 1.46; teaching us hereby [Observ. 3] to depend upon the ordinarie meanes, not upon miracles: or in those things, wherein we are de∣stitute of ordinary meanes, we must be patient, and contented, because this is the object of pa∣tience. [Quest. 7]

Why may we not have recourse to indirect meanes (when direct and lawfull are wanting) for the relieving of our necessity and supplying of our wants? [Answ. 1]

First, because it is the decree of God thus to try thee: nothing can come into thee without the divine and speciall providence of God, and therefore thou must doe as David did who durst not avenge himselfe upon Shemei, because God bad him curse and revile himd 1.47; remembring also that thou art called to suffere 1.48, and therefore thou must not labour to remove away thy suf∣ferings by unlawfull meanes. [Answ. 2]

Secondly, because the use of the meanes al∣tereth nothing: the neglect of lawfull meanes accuseth thee, but it doth not change the decree of Godf 1.49: And therefore seeing wee cannot re∣sist the will of God, or make void his immuta∣ble decree by any thing we doe, wee should not at any time, or upon any occasion fly unto the use of unlawfull meanes.

Thirdly, we are never destitute of lawfull [Answ. 3] meanes, and therfore never should use unlawfull: to say that in our necessities, dangers, distresses, and streights we are deprived of lawfull meanes, were to say, that God were unfaithfull in his pro∣mises, who hath said, I will never fa••le thee, I

will never forsake thee; and therefore this is not so much as to be whispered. For the confirming of the truth of this answer, observe, that in all our necessities we have a double helpe, or meanes to use and fly unto for succour.

First, fasting and prayer which is a very for∣cible and effectuall remedy, against either tem∣porall or spirituall dangers and evils.

Secondly, hope of the divine ayd and assi∣stance of God; and that both in rewarding thy sufferings hereafter, and in enabling thee here to undergoe what he layes upon thee, and in his due time removing the evill from theeg 1.50.

[Quest. 8] Is it never necessary to use unlawfull meanes?

[Answ.] I answer, No, for the clearing whereof ob∣serve, that there is a threefold necessity; First, Necessitas rerum, a necessitie of riches, or an estate, or of the things of this world: thus tradesmen say, they cannot live and gaine, except they de∣ceive, and lye: thus poore men say, they must steale and pilfer, otherwise they and their little ones must starve: but these must know that there is no necessity of sinning: better gaine lit∣tle, then loose the soule; better starve then steale.

Secondly, there is Necessitas vitae, a necessitie of life: Thus some, if their children be sicke, re∣paire to the wisards and witches: thus subjects rebell against tyrants, persecuting both their per∣sons and profession: but those must remember, that their children had better dye, then live by the devils helpe: and these must know, that they owe obedience unto superiours, either active or passive, and to rebell is contrary to the practise of the primitive Churcha 1.51. Certainely, it is lawfull to rise up against, and withstand in∣vaders (as the Machabees did) but not against lawfull Kings, though they, forgetting the office of Kings should tyrannize over their subjects.

Thirdly, there is Necessitas animae, a necessitie of the soule, to preserve it from sinne; or to free it from concupiscence: Thus Lucretia murthe∣red her selfe, because Tarquin had ravished her: and some kill themselves rather then they will be defloured: But these must remember, that they pollute the soule by one sinne, while they shunne the pollution of another: yea it is themselves that contaminate their soules which were not defiled by an others fault: it was no sinne in Lucretia to bee forced violently against her will, (for that was Tarquius fault that ra∣vished her, and in him a hainous sinne) but it was in her a notorious sinne, to kill her selfe. To conclude, Vincit qui patitur, affliction is to bee borne, temptations are to be withstood, I. by prayer. II. by watchfulnesse in them, and against them. III. by hope and expectation of the di∣vine helpe and assistance of God: but IV. never by the use of wicked or indirect meanes.

Notes

• d 1.1

  Bunting.
• e 1.2

  Mark. 1.13.
• f 1.3

  Beda s. & Camara. qu. 208.
• g 1.4

  Luk. 4.1.2.
• h 1.5

  Chrysos. sup.
• a 1.6

  Iob. 13.15.
• b 1.7

  Psa. 22.1.2 and 88.1.2.
• c 1.8

  Iob. 2.9.
• d 1.9

  Psa. 3.2. & 22.7.8.
• e 1.10

  Psa. 115.2.
• f 1.11

  Ioh. 2.7.
• g 1.12

  Mark. ••. 34. & Luk. 4.41.
• h 1.13

  Act. 16.18.
• i 1.14

  Heb. 1.7.
• k 1.15

  1 King. 22.21.
• l 1.16

  2. Thess. 2.11.
• l 1.17

  2. Thess. 2.11.
• m 1.18

  2 Sam. 24.
• n 1.19

  Iob. 1. & 2.
• o 1.20

  Ioh. 8.44
• p 1.21

  2 Cor. 11.14.
• a 1.22

  Chrysos. s.
• b 1.23

  Lev. 19.18.
• c 1.24

  Matth. 5.43.
• d 1.25

  Ioh 5.18
• e 1.26

  1 Pet. 2.1••.
• f 1.27

  Esa 66.3
• g 1.28

  Esa 1.13.14. Amos 5.21.
• h 1.29

  1 Cor. 11 13.
• i 1.30

  Eph. 5.3.
• k 1.31

  1 Tim. 2.10.
• l 1.32

  Tit. 2.1.
• a 1.33

  Rom. 13 23.
• b 1.34

  1 Thess. 4.12.
• c 1.35

  1 Cor. 14.40.
• d 1.36

  Col. 2.5.
• e 1.37

  Rom. 14.22.24
• f 1.38

  1 Cor. 8.7.
• g 1.39

  Bern.
• h 1.40

  Esa. 5.18.
• i 1.41

  Rom. 14.13.
• k 1.42

  1 Cor. 8.9.10
• l 1.43

  Rom. 14.15. & 1 Cor. 8.11.
• m 1.44

  1 Cor. 10.32. & ••. last vers. and Rom. 14.20.
• b 1.45

  Hag. 2.13.
• c 1.46

  Chrysost. sup.
• d 1.47

  2 Sam. 16.10.
• e 1.48

  Phil. 1.2••.
• f 1.49

  Acts. 3.1••
• g 1.50

  1 Cor. 10.13
• a 1.51

  Lege A∣polog. Iu∣stin. & A Tertul.