not dangerous to be read there are depths where an Elephant may swimme and shallow places where a Lambe may wade over yea all necessary truths are plainely expressed Answ 3 Thirdly let it bee granted that they are hard and dangerous to him that throughly understands them not yet they must not therfore be taken away because they are necessary darts yea the principall darte against Sathan Yea why doth the Church of Rome thus prohihite the Scriptures because they are dangerous that is because there is indeede great feare and danger that the reading of this divine truth will detect and lay open the Popish errours which they cannot endure should be disclosed Answ 4 Fourthly I answer to the question propounded they are enemies or at least not friends unto this weapons of the word that spend time unwillingly in the reading and hearing of it that can spend three houres in the hearing of a Comedy with more delight then one in the hearing of a Sermon or in reading the Scriptures not because a play is better but for one of these causes either First because thine eyes are blind and understanding so obscure that thou canst not understand or perceive those spirituall truths which are specified in the Scripture o 1 Cor. 2 14. Or secondly because although thou understandest what thou hearest and readest yet thou lovest the world better then God thy body better then thy soule and thy pleasure more then thy eternall blisse Or thirdly this is because thou canst not brooke or endure the reproofes of the word of God it doth not praise thee but blame thee and therefore thou hatest it as Ahab did Michaiâ—h But thou must consider that if thou wouldest not sinne the Minister would not reprehend thee for sinne and if thou wouldst abound in good workes hee would praise thee In the meane rime he must take care of thee and not bee wanting in reproofes untill thou bee reformed because that is the profitable balme to cure thy sick soule And therefore heare reade learne and obey the word yea labour that thou mayest be rich in the knowledge thereof p Colos 3.16 that so thou mayest be made wise unto salvation and surely armed against all the fiery darts of Sathan § 2. Man lives not by bread alone Sathan Sect. 2 enquires here whether Christ be the Son of God or not Quest why then doth Christ answer concerning men Man lives not by bread alone First that he might shew that he was a man Answ 1 and obliged to humane obedience obedientia ejus obedientia hominis q Chrysost the obedience of Christ was the obedience of man Secondly that hee might teach us that his Answ 2 answer doth belong unto us for first if hee had changed the stones into bread what had that beene to us Or secondly if hee had said that he being God had no neede of bread neither had this belonged at all unto us But thirdly when he answers what man must doe he doth thereby propound an institution or instruction for us § 3. But by every word that proceedeth out of Sect. 3 the mouth of God that is by any thing that God in his good pleasure wils to be our foode or by any thing else besides bread whatsoever God shall thinke good Hence observe two things First things in Obser 1 respect of being must have dependance on the will of God or on themselves or one some other I. if they depend upon themselves for their beeing they are Gods II. if they depend on any other thing without and besides God that thing then is God also these two being absurd and neare blasphemy it remaines III. that all things and acts in the world as acts considered have their being by a dependance upon God as on the highest cause Secondly observe God is not tyed to the second Obser 2 ordinary causes but hee can doe that without them which hee can doe with them as appeares in these particulars First God sometimes works without meanes at all as in the first creation of the Chaos and in Christs healing many diseases Secondly God sometimes workes with ordinary but those weake and insufficient meanes in the order of nature thus Asa beleeves that it is nothing with God to helpe whether with many or with them that have no power r 2 Chro. 14.11 yea examples we have hereof in the booke of God as when the figges healed Hezekiahs sore Å¿ 2 King 20.7 when Iacobs rods made the sheepe bring forth party-coloured lambes Gen. 30.37.38 when the wind brought quailes Exod. 16.30 c. when Gideons 300. souldiers got the victory t Iudg. 7.22 and Ionathan and his man 1 Sam. 14.6 when Elijah went in the strength of hâ—s meat forty dayes u 1 King 19. â— All these were wrought by ordinary meanes but the meanes in themselves were altogether ineffectuall for the effecting of such great workes as these were Thirdly God sometimes workes by meanes altogether unusuall and unwonted such as was Manna in the Desart so without the Sunne he caused light to shine forth either out of the whole Chaos or els out of the element of fire at the first creation so without raine at the same time the earth was fruitfull And thus with the noyse of Rammes-bornes the walles of Iericho fell downe Fourthly God sometimes workes with quite contrary meanes as Christ healed the blind mans eyes with clay and spittle a Ioh. 9.6.7 and Ionas is saved by being in the whales belly b Iona. 2.10 Vers 5 VERS 5. Then the devill taketh him up into the holy city and setteth him on a pinnacle of the Temple Sect. 1 § 1. Then the devill taketh him up It is questioned here Quest how the devill tooke him up whether it were first truly or in a vision or secondly visibly or invisibly or thirdly violently or willingly and Musculus thinkes that these things are not curiously to be enquired or searched out yet I hope we may safely answer Answ 1 First that the devill tooke up Christ really and truely for what neede we deny this seeing the affirmation thereof is not contrary to the analogy of faith yea to deny it were to change the truth of the Scriptures into figures as did Origen in times past and the Anabaptists at this day Answ 2 Secondly if it bee objected how could the devill take up Christ invisibly Chrysostom oper imperf answers that it was easie for him to doe it by the power of Christ for if Habakkuck could be transported from Iudea into Babylon and seene of none then why not Christ Answ 3 Thirdly there is no question but this was done willingly for it was not in the devils power to draw him against his will Cum audis ductum ne cogita potentiam Sathana sed patientiam Christi in Domino non infirmitas sed patientia in Sathana non virtus sed superbia c Chrysost oper imperf s when thou hearest that Christ was
unto any but they speake unto those to whom they appeared now this starre was mute and therefore it was no Angell IV. Others say it was the starre that was foretolde of by Balaam and some tell us c Op. imperf s Matth. that 12 men every yeare were appointed perpetually and carefully to watch for this starre which they imagined should have the forme of an infant bearing a crosse upon his shoulders V. The Priscillianists dreame that to every man as soon as hee is borne is borne a starre wherein his fate and destinie may be seene and knowne and this starre say they was such an one being created just at the nativity of Christ and fatal unto him All these I reject passe by comming to more probable conjectures Some answer that this starre was a Comet in Answ 2 the aire this seemes to many to bee the truth and therefore I wil a little more strictly examine it considering herein these foure things First what a comet is Secondly the names of a comet Thirdly the signification of a comet Fourthly wherein and how this starre differed from a comet A comet is by some d Brul dist 14. q. 12. li. 2. described thus It is an earthly exhalation of a drie warme grosse clammy or viscous nature who having his parts wel compacted together and being elevated unto the highest region of the aire by reason of his vicinitie unto the elementall fire and his owne grosse and tough nature is inflamed and so becomes luminous or shining A Comet hath foure names given unto it first it is called a Comet secondly a Blazing Starre thirdly a bearded starre and fourthly a long tailed starre According to the Philosophers a comet hath divers significations First it is a signe of a drie and barren season to come Secondly it is a signe of much winde and great windes Thirdly it is a signe of forreine warres Fourthly it is the signe of domesticall sedition or jarres within the bowels of a land Fiftly it is a signe of the death of some prince Arist lib. de Meteor This Starre here observed by the Wise Men was no vulgar comet as may appeare by these differences First it differed from a Comet in splendor this starre was seene in the day time but comets vanish when the Sunne appeares Secondly in apparition this starre was seene onely of and by the Wise Men but comets of whole townes cities and for the most part by the whole land Thirdly in the motion of it sometimes this starre moves sometimes it stands still it walkes along with them it directs them as a guyde to the place where they would bee and then stands still over the place where Christ was none of which things are proper to a vulgar or ordinary comet Answ 3 I answer againe because it is called a starre that there are many sorts of starres First fixed starrs in the eighth sphere such was not this star Secondly blazing starres of which in the former answer Thirdly the seaven planets who are fixed in their orbs are as cōstant in their courses as the fixed starres but every one of them hath his severall orbe and therefore are called wandring starres because unto us they seeme to appeare sometimes in one place somtimes in another sometimes neare unto one starre sometimes neare unto another this starre was no planet neither for it differed from the planets in these things I. in the originall of it it now had only its being they from the beginning II. in the end of it the planets are appointed for times and signes and seasons but this starre onely for this one worke and time III. In the situation of it they are placed in their orbes above the region of fire this starre in the lowest region of the aire IV. In the duration and continuance the planets shall continue to the worlds end but this was quickely dissipated I might here dispute whether this starre was now created as a substance and by and by reduced to his first matter as the Schoole-men thinke or whether it was imprinted only in the aire as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then vanished away as is most probbale because it was seene by the Wise Men onely but as a lesse needfull controversie I passe it by Fourthly there is a miraculous starre created for some one time differing from the other three sorts of starres in something and such a starre was this being altogether miraculous as I shewed in the conclusion of the former answer Concerning the forme of this starre I must ghesse with others that either it was of the forme of a comet or an ignis fatuus or of Castor and Pollux this is conjecturall and therefore I leave it concluding according to the Evangelists minde and meaning that there was a new light placed either in the air as is most probable or in the firmament lesse likely by the providence and appointment of God to bee a guide and directer for the Wise Men to bring them unto Christ How did this starre differ from the fixed stars Quest 4 Answer in five things I. The other stars were created at the beginning of the world this onely upon the day of Christs nativity II. Some say g Dormisecur de Tempore serm 71. s Matth. 1.2 this star differed from others in forme because it bare the forme of a child carrying a crosse upon his shoulders this opinion is borrowed from Balaams history which Chrysostome told us before and which as a legende I leave III It differed from others in splendor all the other starres not being able to direct the Wise Men as this did This is also the former Friars opinion and I leave it to the readers judgement because to my weake understanding it seemes of no great force the starre not appearing to them by night when other stars give their light but by day when the Sunne gave them light not the starre IV. It differed from the fixed starres in place or situation they being fixed in the firmament but this in the aire and as it is probable neare unto the earth because otherwise it could hardly so punctually direct the Wise men as it did V. This starre differed from the other in office for their office is to manifest the night we know night is at hand when stars appeare and that the sunne is set but this starre showes that now it is day and that the Sunne of Righteousnesse doth shine in the world Fiftly why did not the Starre accompanie Quest 5 and direct them into Ierusalem First some say because they that seek humane Answ 1 helpe are deprived of divine and therefore seeing they went to Ierusalem to be instructed and would not adhere to the conduct of the star therefore it left them but this answer seeming something absurde I insist not upon it Secondly some say because signes belong unto Answ 2 infidels not to Jewes Greg. s Matth. 2. f. 349. therefore the Starre leaves them when they
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
the word but like the Jewes who were of the seede of Abraham but did not the works of Abraham So onely the true seede of Abraham shew forth the fruit of Abrahams saith Fiftly the chaffe and the wheat are both nourished by one and the same juice and humour watered also with the same raine and warmed with the same sunne so hypocrites and the children of God are made partakers of the same spirituall meat and drinke d Cor. 10.1.2 that is they have both of them first the word of God wherby they are informed in their judgement Secondly the motions of the Spirit of God whereby their understandings are more enlightned and thirdly the holy Sacrament Sixtly the wheat and chaffe doe both increase alike in the beginning when they are but grasse but by and by may easily bee distinguished so beleevers and hypocrites for a time can hardly be distinguished but after a time the true practitioner may be discerned from the formalist if not here yet certainely at the last day Seventhly the eare and stalke and chaffe are profitable unto the corne while it is growing so hypocrites and wicked men sometimes support and sometimes comfort the children of God for a time Eightly the greatest part of the corne which springs up in the field is straw and chaffe and in regard of that there is but a little wheat that is the straw beares a greater bulke by much then the wheat so in the Church of Christ there are but a few good in comparison of the bad g Matth. 7.13.14 20.16 Ninthly the chaffe and wheat are not separated untill they bee threshed so hypocrites are discerned from true professors when affliction or the fiery trial of persecution comes which is here intimated by purging Quest 4 How will God purge his floore I answer by fire thus saith the Prophet who shall abide his comming Answ for he is like a refiners fire b Malach. 3.2 And Saint Peter saith God will try our faith with fire c 1 Pet 1.7 By what fire will the Lord purge his Church Quest 5 I answer by a threefold fire viz. Answ First by the fire of his word I will make my word fire and this people wood saith the Lord and it shall devoure them d Ier. 5.14 and againe Is not my word as a fire saith the Lord Ier. 23.29 Secondly by the fire of affliction thus the Apostle saith the fire shall trie every mans worke of what sort it is e 1 Cor. 3.13 that is the fire of affliction called by Saint Peter the fiery triall f 1 Pet. 4.12 Thirdly by the fire of the last judgement according unto that of the Prophet Tophet is ordained of old the pile thereof is fire and much wood g Isa 30.33 and thus our Saviour in his description of the last day the wicked shall be cast into everlasting fire h Matth. 25. Why doth Christ purge his Church by the fire of affliction Quest 6 I answer first because he desires to have a pure Answ 1 Church without spot or wrinkle Eph. 5 25. Secondly because his Church doth continually Answ 2 gather soile the body ever and anon stands in neede of purging the orchard of pruning the garden of weeding the field of cleansing the materiall Temples of repairing and the Church of purifying from her pollutions daily contracted How may wee know whether wee bee wheat Quest 7 or chaffe and consequently whether wee shall be gathered into Gods garner or burnt with unquenchable fire I answer by these markes First the wheat is not perceived when it is in the eare Answ it lurkes within it boasteth not it selfe and therefore we must labour to bee free of boasting pride vaine and Pharisaicall ostentation for the wheat doth not so Secondly although outwardly it shewes not it selfe yet within it is full of fine meale and flower that is faith and sanctification so we must labour to bee full of good workes and to grow and increase therein day by day i 1 Cor. 15.58 and Col. 1.10 and Iam. 3.17 Thirdly the wheat is stable and solid and being shaken goes to the bottome abides there and is not like chaffe blowne away thus wee must bee rooted grounded and established in the faith of Jesus Christ k Col. â— 26 and 2.7 Vers 13 VERS 13. In those dayes came Iesus from Galilee to Iordan unto Iohn to bee baptized of him Sect. 1 § 1. In those dayes In what dayes or times was this comming of Christ Quest 1 I answer when Iohn was baptizing in Jordan Mat. 1.9 when the people were baptized Answ Luk. 3.21 hee did not come before the Baptist least he should have come in darkenesse and obscurity neither long after him but as the Sunne who rises when the day starre ascends so when there were many gathered unto Johns preaching and were baptized by him then comes Christ Why did Christ come at this time expressed in the former question that is not untill many Quest 2 were baptized by Iohn and taught by his preaching I answer for two causes the first Allegoricall The second Historicall Answ The fift cause hereof was Allegoricall to teach us that Christ will not come unto us Observ untill a way bee made for his receiving by preaching and repentance for first there is great neede of preparation because if we be carelesse to prepare the way for him he will not care to come unto us Secondly this preparation is to bee made by repentance that so our sinnes may bee blotted out because hee will not come into a polluted soule l Acts 2.38 and 3.19 Thirdly the ordinary meanes of working repentance in the heart is the preaching of the word as the Lord saith unto Ieremie goe and preach these words unto the North and say repent c. m Ier. 3.12.13 The second cause is Historicall that Christ might bee made knowne and manifested to the whole people that is first that all might see him Secondly that all might here the testimonies concerning him viz. â— the testimony of Iohn I have neede to be baptized of thee 2. of the opening of the heavens 3. of the Dove lighting upon him 4. and of the voyce of God from heaven saying This is my beloved sonne in whom I am well pleased Thirdly that all those who were not as yet baptized might the more readily embrace and receive it seeing hee was baptized that had no evill in him at all § 2. Came Iesus from Galilee Why was Sect. 2 Christ and Iohn Baptist in two severall places Quest 1 I answer first least they should seeme to have Answ 1 compacted together in what they did Secondly because Jordan was a type of Baptisme Answ 2 as also the red sea was 1 Cor. 10.4 Thirdly because the Prophets had thus foretold Answ 3 it that Christ should be a Nazariâ—â— and a Galilean but the Baptist should be brought up in Iudâ—â— Why doth the Master come unto
holy duties thus the Apostles when they ordaine Pastors and Elders fast i Act. 13.3 14.23 that the duties which are required of them and which they are to administer may bee performed in the evidence of the Spirit And therefore fasting were requisite and very convenient first for Ministers in the preparatiō unto the Lords day that their prayers unto God might bee the more effectuall for assistance in delivering of his word And secondly for people that they might the more earnestly implore the ayd of God in the hearing of his word And thirdly for Fathers and Godfathers the day before the Baptizing of the infant that their prayers may bee the more fervent unto God for the infant that it may be baptized with water and with the holy Spirit And fourthly it is requisite for all the day before the celebration of the Lords Supper because the worke which is to bee performed is great and of much weight being a covenant or contract betweene God and us and because the benefit is great if worthily performed therefore it should not be undertaken without the preparation of fasting and prayer A man that is to come into great bonds is very wary before hee signes and seales them to overlooke carefully all the writings to consider throughly of the purchase to enquire diligently into his owne abilities about the performance of the obligation to consult seriously with others of the title whether that be good and not rashly to doe any thing Thus should every one doe before the receiving of the Lords Supper carefully remembring these foure things First it may be that which thou art about to doe will tend to thy condemnation and destruction for he that eates and drinkes unworthily eates and drinkes his owne damnation k 1 Cor. 11.13 Secondly remember that the condition of this obligation made betwixt God and thee is the delivering up of thy sinnes and therefore how canst thou performe covenants with the Lord if thou knowest not what thy sinnes are nor where they are nor wherein thou offendest which things are very hardly knowne without prayer fasting meditation and examining of out waies workes words and thoughts Thirdly remember it is a fearefull thing to fall into the hands of the living God a Heb. 10.31 because he is a consuming fire b Heb. 12.29 And therefore what will become of thee if thou hold not touch with him and be very carefull exactly to performe covenant And Fourthly remember that these things considered thou hadst better neglect all things when thou art to come unto the Lords Table then thy preparation thereunto And therefore the day before thou commest thither give thy selfe to examination meditation supplication and fasting For the better taking up and understanding of this observe that there is a threefold fast I. There is lejunium publicum a publike and generall fast this is not altogether so convenient for our examination and preparation unto the Lords Supper but yet were fit enough if authority should enjoyne it II. There is Iejunium privatum a private and particular fast this is requisite for every man before hee comes to partake this holy Sacramēt III. There is private-publicum jejunium private-publike fast and that is when a Father of a Family sets the day of preparation unto the holy Communion apart both for himselfe and all those within his gates who are to communicate that so he may the better examine how they are fitted and not suffer them to runne into the danger of eternall death by unworthy receiving The last question here will bee Why wee Quest 10 must fast To which I answer first because it is profitable Answ 1 and that in a threefold regard first to the Body secondly to the Minde thirdly to the Soule First fasting is profitable unto the Body because it encreaseth and continueth health the Fathers before the flood ate onely hearbs and fruits and roots and were long livers the Essaei were very temperate and lived untill they were very old c Hist Scolast yea experience teacheth us that cattle are more healthfull then men because they will not eat to excesse except it bee a dog but onely for the satisfying of nature Secondly fasting is profitable for the Mind as appeares by these three things I. it inlightens the understanding II. it strengthens the Minde unto prayer III. it availes unto Faith First fasting cleares the eyes of the Mind a man is more apt and better able to understand when he is fasting then when he is full as may be proved by these foure reasons The first is Naturall the mind followes the temperature of the body now fasting begets more pure Spirits feasting more troubled and grosse hence we say Aurora Musis semper amica meis it is the best studying in the forenoone The second is Civill the minde distracted by no employments can discerne of a thing more clearely and quietly now as was said before when we fast we must forbeare our ordinary and painefull callings that wee may the better give our selves to the examination of our selves and sinnes and therefore fasting helpes the Mind to understand The third is Spirituall because our affections are not then inflamed with the fire of concupiscence and lust as in feasting neither is our judgment so corrupt but we can more clearely discerne of the nature of sinne and vertue The fourth is Celestiall because God gives grace to those that fast aright as Daniel when he fasted saw visions And therefore if they bee any thing difficult which we cannot understand we must sharpen the Minde upon the whetstone of Fasting yea if we be weake in grace and desire to be strengthned let us give our selves to those prevalent meanes of fasting and prayer Secondly fasting strengthens the Mind unto prayer wherefore the Apostle conjoynes them d 1 Cor. 7. ◠And therefore when upon any extraordinary occasion we desire that our prayers might prevaile with God wee must strengthen them with fasting Thirdly fasting availes unto faith reade Matthew 17.19.20.21 where our blessed Saviour himselfe expressly layeth downe this double conclusion unto his Apostles first that they cannot cast out divels without faith and secondly that this faith cannot be had without fasting and prayer Fourthly fasting is profitable for the Soule in these regards First it obtaines pardon and forgivenesse of sinne at Gods hands as we see in the Ninivites fast e Ionah 3.8.10 for although fasting and humiliation be not a satisfaction for sinne yet it is a testimony of sincerity that we both abhorre our by-past sinnes and desire to leave them Secondly fasting weakens the power and rebellion of the flesh and doth with more ease withstand the assaults of Sathan yea overcome him Thus we see that fasting is profitable Secondly we must fast because it is necessary and that in these two regards first because it Answ 2 is commanded for the proofe hereof reade these Scriptures Levit. 16 2◠and 23.27 and Numb 29.7
glory Answ 1 It is not enough for a man to have no such Pharisaicall end in his Prayers but he must take away the occasion thereof he must so conceale his private exercises that men may neither see them nor heare them for this Christ here commands Secondly we pray not for mans sake but Answ 2 for Gods And therefore the Lord being present what need have we of any more witnesses Thirdly witnesses in this case are irkesome Answ 3 and troublesome certainly when many are met together of one heart minde desite and affection their prayers are very powerfull and effectuall but yet he who utters his voyce cannot powre forth all his heart with that freedome he should when others are present as followes by and by Quest 3 Who are faulty here Answ 1 First they who delight to pray publikely but privately are negligent this is palpable hypocrisie Answ 2 Secondly they who shut the doore but turne them towards the window next the street whereby they may both be heard and seen this must be avoided as much as can possibly Answ 3 Thirdly they who pray with a lowde and clamorous voyce There are some whose bodies are concealed but are manifested and revealed by their voyces their doore is shut but their mouth open we should pray Modestiâ contritione lachryonis non sonitu strepitu c. h Chryso s with modesty contrition and teares not with a troublesome and clamorous voyce Object Those who accustome themselves to this clamorous noise in their prayers may here object I am full of heavinesse and griefe and I am not able to moderate my selfe Answ 1 First I judge no man for every mans conscience shall judge him at the last Answ 2 Secondly ordinarily those who are most heartily touched with sorrow are most silent in their prayers Hannahs heart was full and yet her words were not heard 1 Sam. 1.11 .. Abels blood cryed and yet the voyce thereof was not heard Gen. 4.10 Moses soule was so troubled that the Lord saith why dost thou cry unto me and yet hee uttered nothing with his tongue Exod. 34.15 and David prayes from the bottom of his heart Psal 130.1 Quest 4 Why may we not in our private prayer so speake that we may be heard of others Answ 1 Chrysostome upon these words gives three answers to this question namely First because this argues some distrust as though God could not or did not heare us when we pray with a soft still voyce unto him or as if he did not understand the thoughts of thy heart Answ 2 Secondly because this argues folly to disclose and make knowne our secret infirmities unto others Nâ—c a Deo audiris a malis rideris This is no wise mans part so to pray as that God shall not regard him but wicked men shall deride him Answ 3 Thirdly because thus saith he thou disturbest him who prayeth next unto thee Sensus ad te rapis For the better understanding of this question and answers observe two things to wit I. That it seemes the manner was in Chrysostomes time sometimes when the faithfull met together every man did pray by himselfe silently and no one publikely as the custome now is Reade August de civit Dei 22.8 Thus it were lawfull for Christians to doe if they durst not pray openly for feare of giving offence II. It is lawfull to use the voyce in prayer of old certainely it was an use for the people to pray aloud when they prayed alone in the Temple for otherwise Eli would not have reproved Hannah because her voyce was not heard 1 Sam. 1. So David faith Evening and morning and at noone will I pray and cry aloud and hee shall heare my voyce i Psal 55.17 Yea it seemes that sometimes many prayed vocally together at once Iohn and Peter tell their company what had happened unto them And when they heard it they lift up their voyce to God with one accord and said Lord thou art God which hath made heaven and earth c. k Acts 4.24 So many pray together as is most likely in Niniveh Ionah 3.8 At the least all the Ministers of Gods Word have beene accustomed to pray in the Temple with an audible voyce as appeares Ioel 2.17 What necessity is there at all to use the voyce Quest 5 seeing God as was said before seeth and knoweth the desires of the heart First it is requisite for the expressing of the Answ 1 affection of the minde not to instruct God but to teach our selves with what fire our sacrifice is offered up Secondly it is expedient for the corroborating Answ 2 of our perseverance in prayer we shall be ready without some use of the voyce quickly to give over Thirdly because zeale is not to be hindred by Answ 3 any meanes Now although the proper gesture of zeale be sighes teares humiliation and confusion as Daniel said I blush and am ashamed Dan. 9. yet notwithstanding sometimes it breakes forth into externall gestures and expressions which are not to be wholly suppressed but moderated What advantage hath private prayer above Quest 4 publike Prayer in secret Answ and by him that is alone with God hath these advantages above that which is publike and in the Church First it is lesse in danger of the taint of Hypocrisie the proud Pharisee and the humble Publicane goe both to the Temple to pray and the Hypocrites love to pray standing in the Synagogues c. that they may be seen of men But hee who prayes in secret doth it to be seene of God Secondly in private a Christian may descend unto such particulars as in publike or before others he will not neither ought to mention Thirdly he may in private use such expressions and outward manifestations for the better passage of his hearts affection specially being perplexd with sorrow or feare as before others were unseemly and immodest In that day of the great mourning in Ierusalem when they shall looke upon him whom they have pierced they shall mourne for him in bitternesse every house and family shall mourne apart and their wives apart l Zach. 12.10 unto the end of the chapter Hath publike prayers no prerogatives above private Publike prayers want not their priviledges as for example Quest 7 First they are performed in the order Answ and ordinance of the Church which private prayers are not Secondly in the Church and congregation many agreeing touching a thing to be asked have a speciall promise that it shall be done for them of their Father in heaven upon whom they set by their prayers as it were in a troupe Thirdly in our publike prayers and praises of God we doe give testimony of his providence in governing of the world and all our affaires and that hee is present with his Church and heares their requests for the convincing of Atheists and Epicures and confirmation of others in beleeving undoubtedly his care over his people and servants Argu ∣ ment It
preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ◠16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
corruption in us by nature and therefore the Lord may justly cast us into Hell before we live to commit any actuall transgression And therefore of all these things let us not say that they are contra rationem against reason but that they are supra rationem beyond or above reason and that the things are true and possible and just and equall but we are blind and cannot see how or which way Wherefore beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such and such things are acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are Reason telleth us Deus est that there is a God but reason knowes not quid est What this God is as Simonides acknowledged I conclude therefore this question Contra rationem nemo sobrius dicit contra scripturam nemo Christianus contra ecclesiam nemo pacificus No sober man will speake against reason no Christian man will speake against Religion and the Scriptures no peaceable man will speake against the Church Quest 5 Why doth Christ bring reasons for what hee exhorts unto or dehorts from as was affirmed in the beginning of this second Section Answ 1 First for the greater manifestation of his love and mercy who doth not teach us pro imperio but applyeth himselfe to our capacity shewing that he doth not command as a Tyrant but perswade us as a friend unto that which is good and profitable for us Answ 2 Secondly that wee might bee left without excuse if the Lord shall disswade us from sin and perswade us to turne unto himselfe by arguments drawne Ab utili honesto aequo c. from the utility necessity honesty equity and excellency of the thing how injurious are we unto our God how inexcusable are wee in our selves if wee will not be drawn by so many and so strong coards This is a plaine argument that wee willingly and wilfully close our hearts shut our eyes and stop our eares both against the light of reason and Religion the one not being contrary unto the other sometimes the Lord gives us morall counsell sometimes divine and therefore the greater shall our judgement bee if we be not obedient Quest 6 How doth it appeare that Christ teacheth and exhorteth unto and dehorteth from nothing without reason Answ It might largely bee shewed and proved through the whole Gospell but I will instance but onely upon this present Sermon and upon a particular or two therein where to the life wee shall see that all the things taught therein might bee confirmed by strong and plaine reasons as for example First Christ dehorts us from seeking the praise of men and the applause of the world and that for these reasons following namelie I. Because it is a vaine airy and unconstant breath nothing more unstaid and unstable then the many-headed multitude who to day will cry Hosanna and to morrow Crucifie him II. Because the praise of men in our good workes is unprofitable seeing not men but God must judge us at the last day III. Because it is a blast which will puffe us up and make us swell and grow both more proude and worse then formerly we were IV. Because the praise of God is more worthy and therefore more carefully to be sought for Secondly Christ exhorts us to avoid Hypocrisy and that for these reasons I. Because we shall not be judged at the last day by outward duties or appearances II. Because God will never accept of Hypocriticall workes III. Because God requires and sees and searcheth the heart IV. Because Hypocrites shall onely receive a temporall reward on earth but not an eternall in the Heavens V. Because an hypocriticall shew of true Religion makes us not happy for vertue which is the way unto felicitie consists in action Thirdly Christ exhorts us to shew forth the good workes of sanctity and uprightnesse and that for these reasons I. Because wee shall at the last day bee judged according to our workes The judgement of God saith Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth Rom 2.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes vers 6. II. Because if wee bring not forth good fruits we shall be hewen downe and cast into the fire III. Because they shall bee rewarded with true felicity and happinesse in the Kingdome of God IV. Because they are profitable and necessary both in regard of God because he is glorified and of others because they are edified and of our selves because they make sure our election and vocation unto us 2 Pet. 1.10 Fourthly he dehorts us from the care of the world and that by these reasons I. Because it distempers and disturbes the minde Psal 127.3 It will not suffer a man to sleepe II. Because it alienates and estrangeth the heart from God 1. Tim. 6.9 III. Because it derogates from God as though he would not or could not or knew not how to provide for us IV. Because it is unprofitable in a double regard namely First wee cannot by our care adde one cubit to our stature Mat. 6.27 Secondly because God will Provide for us without our care Luke 12.30 Fifthly Christ exhorts us to seeke heavenly things before all things and that for these reasons I. Because our treasure is in Heaven and therefore our hearts should bee there II. Because Heaven and the salvation of our soules is a matter of the greatest importance and weight unto us both in regard of the losse in regard of the gaine for if wee gaine Heaven we gaine the greatest if we loose Heaven wee loose the greatest inheritance and possession that possibly can be III. Because heavenly joyes glory felicity and happinesse is onely permanent enduring for ever IV. Because onely in Heaven is our true felicity and chiefest good And therefore let reason and Religion rule and direct us and we shall be happy and blessed for ever and ever Sect. 3 § 3. Therefore I say unto you Our Saviours conclusion is here worth observing Covetousnesse leads a man unto the service of Mammon therefore I say unto you bee not carefull c. Object It may here be objected A care of the world is lesse then covetousnesse Answ 'T is true therefore wee are taught hereby to avoide the lesse or wee shall never eschew the greater Or sinne is to be resisted in the smallest beginnings Obser Principijs obsta we must give no way unto the water at all Quest 1 Why must the least beginnings of sinne be resisted Answ 1 First because the least sinnes are most despised and slighted and therefore doe most easily and frequently prevaile with us wherefore it is not without need to prevent the small beginnings of sin Answ 2 Secondly because sinne is a seede a graine of Mustard-seede which acquires height and growth and strength by little and little Nemo statim fit pressimus as a garden is not quite overgrown with weeds in an instant but being neglected a while they begin to spread and disperse
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
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
if it shine in his face he will not question the existence of it A man often times dreams that he is awake when he is asleep but none are so sottish or doltish as not to know when they are awake that they are awake And therfore he that cannot tell whether Christ have taught him the knowledge of God or the mysteries of the Gospel may be assured to his grief that he is yet ignorant of them Secondly but because many dream that they Answ 2 are awake when indeed they are fast asleep and that they see the Sun at midnight when there is nothing lesse I will therefore give some signes Signes of the knovvledge of God whereby this may be known and principally such as serve for the convincing of those who falsly presume that they know God when indeed they are ignorant of the knowledge of him First if our hearts be inflamed with a desire Signe 1 of God it is a good signe that we know him for Ignoti nulla cupido a man cannot fervently desire what he knows not Here observe that this desire is two-fold namely I. Inchoate and begun and this is an earnest desire to know God 1 Iohn 5.20 For God is wont First to inflame and kindle the desire And then Secondly to communicate light we first cry Draw me O Lord and then I will run after thee Cant. 1.3 And by and by the Lord in mercie reveals himself unto us Wherefore we should here examine whether this desire of the Lord be in us or not do we make the knowledge and fruition of God that one thing which we desire before all other things Psal 27.4 do we long for him as the Hart doth for water Psal 42.1 or the thirsty earth for rain Psal 63.1 Certainly then we may be assured that God hath begun this heavenly knowledge in us and Christ is now about more fully and cleerly to reveal unto us the mysteries of the kingdom of heaven II. There is a permanent and continuing desire which lasts untill the desire be accomplished that is when we do not hunger after the knowledge of God or desire to enjoy him out of some sudden flash but out of a solide and serious affection and therefore cry earnestly for him and seek diligently after him and continue therein untill he hath been pleased to come and reveal himself unto us A loving wife desires alwaies the presence and society of her husband and could wish that he were alwaies at home so must we continually desire to be present with the Lord and never be at peace so long as we are absent from him for this permanent and continued desire of the Lord is an excellent sign of some true knowledge of him Object Against this permanent and continued desire it may be objected that Christ hath promised his children that they shall never hunger or thirst any more Ioh. 4.14 and 6.35 and Rev. 7.16 And therefore this earnest longing after God cannot stand with these promises nor become the faithfull Answ 1 First certainly the faithfull shall not lament as a widow who hath lost her husband irrecoverably Esa 47.9 Thren 1.1 Or like one who is ready to peâ—ish through thirst as Sampson was Iudg. 15.18 For unto the faithfull shall be given grace which shall be as a living spring Ioh. 4.14 yea as flowing streams Ioh. 7.38 and not like a dry well But yet Answ 2 Secondly they shall thirst through a desire of more there is such sweetnesse in grace and in the fruition of God that the childe of God saith alwaies It is good for me to draw neer unto God yea he is my chiefest good and therefore the neerer I come unto him the more happy and blessed shall I be He who knows the sweetnesse of honey desires it the more and the faithfull are covetous of God and grace as the worldling is of gold Crescit amor nummi quantum ipsa pecunia crescit Though Dives store of money have Yet nought but money he doth crave For as his wealth doth daily grow Even so his love doth thereunto The more grace a Saint hath the more he desires for nothing is so good for him as that The more full sight and knowledge a man hath of God the more greedy he is of a little more If God be pleased to talk with Moses the servant is then so delighted therewith that he desires further to see his face If it be a thing so full of sweetnesse thinks Moses to hear of the Lord or to hear the Lord with the ear then it must needs be a transcendent felicity to see him with the eye and therefore O Lord let me see thy face They that once have been made partakers of the bread and water of life cry O Lord give us evermore of this bread Iob. 6.34 and this water Ioh. 4. He that is delighted with Musick desires it again and again and he that is taken with the pleasantnesse of wine drinketh often unto drunkennesse Certainly the Apostle had an eye unto this when he said Be not drunken with wine but be filled with the Holy Ghost Ephes 5.18 Intimating that those who have once a true tast of heavenly gifts wil desire a greater measure and degree of them The Spouse is sometimes absent and then the Church mournes Cantic 3.2 and 5.6 Not because she is uncertaine whether she have a husband or not or because she doubts of his love but because she is sicke of love Cantic 5.8 and therefore would perpetually enjoy his presence And therefore let us seriously prove and examine our selves by this desire of God which is the first signe and token of his knowledge Secondly examine whether we can cry truely Signe 2 unto God in faith Abba Father Galath 4.6 For none can be assured that God is their Father without some measure of true knowledge Thirdly try whether we unfainedly contemn Signe 3 and despise the world or not are wee exalted in spirit heightned in affection are our thoughts upon heaven and heavenly things not upon earth and earthly Colos 3.1 2. Indeed this is not an easie thing to doe for many say they care not for the world when indeed all their care is for it all their delight in it Undoubtedly he that doth indeed despise the world and weane his affections from it doth thereby shew that he looks for another world wherin dwels righteousnesse and in which a Crowne of glory is reserved for him and consequently hath some true knowledge of the ever living Lord and of the Mysteries of the Kingdome of heaven Fourthly we must prove and see whether wee Signe 4 be humbled or not 2 Corinth 10.5 and 1 Cor. 14.25 Spiritus sanctus in columbà igne quia igne zeli ardentes columbae simplicitate mansuetos efficit Greg. hom The Holy Ghost descended in the likenesse of a Dove and in fire because hee makes the faithfull to burne with the Fire of zeale and to be meeke and
the will of God Obser 2 These blind men by desiring mercy that is pardon acknowledge that they have deserved affliction as a punishment of their sinne To teach us That we bâ—â—ght to confesse every affliction to be the punishment of sinne But of this we have spoken before once and againe Sect. 5 Quest 1 § 5. And the multitude rebuked them Answ Why did the multitude rebuke them They did not rebuke them for begging of men but for praying unto Christ whence we learne That impediments in good things are alwayes ready at hand Observ Or whensoever we are about the performance of that which is good we shall be sure to meet with rubbes and lets Matth. 13.27 Quest 2 What are the hinderances that are obvious in good workes Answ 1 First the world â—now this hinders us from good workes two manner of wayes to wit I. Tentando adâ—â—ala by tempting us unto that which is evill namely pleasure honour gaine ease the love of the world and the liâ—â— II. Terrendâ—â— poniâ— by afrighting â—e from that which is good by injuries derisions persecutions and the like Secondly the flesh now this apprehends the tentations provocations and allurements of the Answ 2 world Thirdly the Devill who hinders us by casting Answ 3 of lets and impediments before us and by urging and enforcing the temptations of the world and the flesh What may we learne from this multiplicity of Quest 3 impediments in the performance of good duties From thence we may learne foure things namely First where there are no lets Answ there the worke is to be suspected Jf men frequently performe workes which in their conceit are good without any lets or rubbes they may justly feare that they are not such as God commands and commends for if they were such then certainly the envious man and enemy of all goodnesse would hinder them if he could Secondly where there are many impediments and lets it is a signe that the worke which is so withstood is good and godly righteous and religious And therefore the children of God should not be disheartned with the multitude of Remorses in the service of the Lord but rather encouraged and comforted thereby because those impediments approve the worke to be good Thirdly to expect lets and hinderances in the performance of good workes that we may the better learn to prevent and avoid them Fourthly to resist them manfully because otherwise we shall never do any good worke well And therefore two things are here required of us to wit I. Resolution certainly many perish for want of this and therefore we must resolve with our selves that nothing shall hinder us from the service of our God and he performance of the good duties which we owâ—â—nto him whether publike or private II. Watchfulnesse for it 〈◊〉 two cannot well be severed we cannot be watchfull indeed without Resolution and our resolution is idle without watchfulnesse Read Luk â—â— 42. and 1. Peter â— 8 If a man know that he hath an enemy who observes and markes both his words and deeds he will be the more carefull and watchfull both over himselfe and life and actions and words that so he may have no advantage over him Thus should we doe because we have an enemy that sleepes not but watcheth daily for our destruction § 6. Because they should hold their peace Sect. 6 In these words 〈◊〉 have two things observable namely First the end of the reproofe And Secondly the causes of the reproofe First we have in these words the end of the reproofe and this is expressed They rebuked them for crying afâ—er Christ that so they might hold their peace and abstaine from praying unto our Saviour To teach us That Sathan chiefly desires to hinder our prayers Thus he made the Apostles drowsie when they should have prayed with their Master Observ Matth. 27. Quest How and whereby are we hindred from prayer Answ 1 First many causes often detaine us from the Temple and house of God and consequently hinder us from publike prayers Answ 2 Secondly many causes occasions and affaires often wholly hinder us from private prayers Answ 3 Thirdly oftentimes we deferre and neglect our preparation and so our prayers are hindred in regard of the bene esse and well performance of them Answ 4 Fourthly sometimes the calumnies derisions or threats of others hinder us from prayer It was a strong cord to have kept backe good Annah from praying or to have distracted her in praying to heare the high Priest say she was drunke and no lesse was it unto Daniel to know that death did awaite him if he prayed unto his GOD within so many dayes Answ 5 Fifthly some are hindred from praying and that either I. By the Seminaries of mischiefe the Jesuites who perswade Papists not to pray with us either publikely or privately if they can possibly avoid it Or II. By our owne sectaries at home the Enthusiastes and others who disswade men from praying untill the Spirit move them which often as but once in a weeke or fortnight and sometimes longer Answ 6 Sixthly sometimes we pray perfunctorily and coldly and so our orizons become fruitlesse and unprofitable For I. Sometimes our bodies through drowsinesse and sleepinesse will not permit us to pray II. Sometimes our minds are upon other matters and we neither marke nor observe what requests we powre forth unto GOD. III. Sometimes we marke what we say but yet the sacrifice of our prayer is not offered up with fervour and the fire of zeale And IV. Sometimes wee are affected with wearisomenesse and tediousnesse in our prayers And therefore we had need strive manfully against all these impediments that we be not by them hindred from praying and well praying Secondly we have now to consider the causes why the multitude would have had these blind men to have held their peace namely First because they thought it was a shame for CHRIST to entertaine any discourse with beggars but CHRIST himselfe thought not so Or Secondly because they thought that they had cryed after Christ for an almes and so to ease and free him thereof they bid them hold their peace but he gives unto them what they desire Or Thirdly because Christ held his peace when the blind men cryed after him therefore â—â—e multitude thinking that CHRIST tooke their clamours in all paâ—â— biâ—dâ—â— them hold their peace but CHRIST is silent onely for the â—ryall of their saith and perseverance Or Fourthly because by their cryes they disturbed CHRIST in his preaching to the people and therefore the multitude bid them hold their peace but CHRIST preferres mercy before sacrifice Or Fifthly because the Scribes and Pharisees could not endure to heare them call Christ the Sonne of David that is the Messiah therefore they charge them to hold their peace § 7. But they cryed so much the more Sect. 7 Jn this History observe these three things namely First the blind men cry unto Christ but he seemes not to heare
it seemes to have a greater Emphasis and to signifie something more then all these And therefore because Physitians who are next unto Divines I say next because Theologues are conversant about the soule Physitians about the body and Lawyers about the estate and in that regard the Divine is first the Physitian second and the Lawyer third for as the body is more worth then the estate so the soule is more worth then the body use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or purging Potion and because CHRIST professed himselfe to be a Physitian and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes we will take the word here in the Physitians sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge that is take a purgation and purgative potion Quest 4 How many things are observable in Purging Answ Two namely First the medicine purging wherein two things are considerable to wit I. What this purgation is II. How it comes to be purgative or whence it is that so small a potion taken into the stomach or ventricle worketh so much and produceth such effects namely First by its heate Secondly by its attraction Thirdly by its displicencie Fourthly by its contrariety of nature Secondly in purging we must observe also the manner of the receiving of the purgation Now here three things are worth our consideration viz I. What is to be purged out viz. First Plethora the superfluity of good blood Secondly Pinguedo fatnesse and windy humours And Thirdly Cacochymia evill and obnoxionus humours II. When we must Purge namely First in respect of the yeare we must purge in the spring Secondly in respect of the disease we must purge before the malady be come to its height Thirdly in respect of our age we must purge in our youth III. How long must we purge to wit First untill we have purged the evill humour out of the body And Secondly untill we have purged it wholy out of the body Now of all these particularly and in their order First we must consider Medicamentum purgans the purgation or purging potion wherein we have two things to enquire after namely First Quid What this purgation is Quest 5 I. Some say that it is the crosse and affliction Answ 1 others that it is spirituall conflicts and tentation others that it is the compunction and contrition of the heart and some that it is the holy Spirit II. The holy Ghost may indeed be said to be Answ 2 this purgation whereby sinne is cast out of the soule by a generall Metonymie of the cause for the effect otherwise not III. CHRIST indeed is the Phisitian of the Answ 3 soule Matth. 9.11 and the blessed Spirit is the Apothecary or the hand that reacheth forth Christ unto us or more truely both and the purgation it selfe is neither affliction it selfe nor tentation it selfe nor any externall or outward things but the internall motions of the holy Spirit in our hearts For as the substance of the purgation purgeth not but the vapours fumes and spirits which arise from thence so it is neither temptation it selfe nor affliction it selfe that purgeth from sinne for then all that are tempted or afflicted should be pure from all pollution which experience proves false but it is the holy Ghost that workes in and by these And therefore if we desire to be washed and purged from sinne and uncleannesse we must pray unto CHRIST the Physitian of our soules that he would be pleased to cleanse us by his holy Spirit Secondly let us now consider Quomodo catharticum Quest 6 how the purging potion becomes purgative or whence it is that so small a draught should send forth so much into the draught I. Calore the purgation purgeth by his heat Answ 1 and warmth for both Galen and divers other Physitians say Omne medicamentum purgans est calidum That all purgatives are hot and if a potion were compounded of all colde things it would never purge Hence then we may learne Obser That sinne cannot be purged out of the soule without the warmth and fire of zeale Read Luke 3.16 and 12.49 and Marke 9.49 and Rom. 12.16 and 2 Cor. 11.29 And therefore let us labour that we may be zealous in our Love unto God and whatsoever is good and in our hatred unto sinne Here observe Sathan knowing the power and might of true zeale and how it is able to cast downe all his strong holds and cast him out of our soules doth therefore endeavour to defame and scandalize true zeale and that either First Taedio by wearisomenesse and irkesomenesse it is wonderfull to see in a Christian common-wealth how little the zeale of Religion is prized and how much it is slighted and scorned which certainly is the worke of the devill himselfe who is an enemy to man and whatsoever is truely and spiritually good for man And therefore we must follow hard after holinesse without which we cannot be saved 1 Hebr. 12.14 remembring that zeale is the fiery Chariot of Elias whereby we are carried or transported up unto heaven 2 King 2.11 And those who are luke-warme shall be spewed out of Gods mouth Revel 3.16 God commanded that the fire which was upon the Altar should never goe out Levit. 6.12 thereby to teach us that the fire of zeale should alwayes burne in the Altar of our hearts and never be extinguished without fire the sacrifice could not be consumed and without the fire of zeale the sacrifice of sinne cannot be destroyed Secondly the devill doth endeavour to defame or hinder true zeale Odio by hatred and that two manner of wayes namely I. Defamando by defaming those who are zealous by a pretence or intimation of hypocrisie Here First those who are thus judged and censured must with St. Paul learne not to set by mans judgement but labour to approve themselves unto God by whom they must be judged at the last And Secondly of those who judge and condemne the generation of the just we demand why they judge those things which they know not For I. Charity forbids this because that covers a multitude of sinnes which are seene and not discovers those which are hid Prov. 10.12 and 1 Peter 4.8 And II. What doe they see who thus censure and judge Onely good workes and holy actions and an unblameable outward life and conversation and therefore they should judge the intention by the worke Jndeed the Lord judgeth the action by the intention but this is his prerogative because he is the searcher of the heart and the trier of the reines but man knowes not the intention of the heart for who knowes what is in man but the heart within and therefore he must judge the tree by his fruit Matth. 7.20 and not censure and condemne to the fire the tree as bad when the fruit is good Rom. 14.4 and 1 Corinth 4.5 II. Sathan
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
that number who could and would performe these good workes nor who could but would not performe them and therefore it is necessary that there should be some middle place that is Limbus infantum betweene the glory of heaven and the torments of hell for these Infants His Argument seemes to be this Whosoever are sent unto hell fire are to be reckoned up with those who could but would not performe the workes of charity and mercy But children are not of this number Therefore children shall not be sent into hell fire First the Major is the Jesuits not our Iesuses Answ for in CHRISTS words we onely read that those who would not exercise these workes of charity should be cast into hell fire and not contrarily that all who are cast into hell fire would not exercise workes of charity Secondly we may distinguish of this word Answ which he useth Connumerari to be numbred together or to be reckoned up with such or such for this is twofold to wit I. Connumerari in peccato to be numbred together in sinne that is to commit the same kind of sinnes and thus drunkards are reckoned up with drunkards and swearers with swearers and fornicators with fornicators and theeves with theeves and the like Now in this sense the Major is false for undoubtedly other sinners besides unmercifull and uncharitable men are cast into hell fire and therefore why not Infants stained with mans first transgression II. Connumerari in poena to be numbred together in punishment that is to be tormented with the same kind of punishment wherewith others are tormented Now in this sense the Minor is false for into the same fire are cast murderers swearers drunkards adulterers lyars and idolaters and therefore why not children polluted with originall sinne Cham. t. 3. de poenis peccati lib. 6. Cap. 4. § 9. 10. fol. 165. Argum. Now on the other side we urge this place to prove that Infants dying without the pardon of originall sinne are condemned to hell where they are sensible of torments and shall insufferably be tormented We argue thus CHRIST shall say to the goates on his left hand that is to those who are condemned Depart from me yee cursed into everlasting fire prepared for the devill and his Angels But of this number are Infants which are condemned to hell Therefore they shall suffer torments in everlasting fire If the Reader would see this argument opposed and the reply answered let him reade Dr. Willets synops fol. 877. VERS 46. Vers 46 And those shall goe away into everlasting punishment but the righteous into eternall fire How doe the wicked enter into hell and the Quest 1 godly into heaven By the powerfull and commanding voice of CHRIST which is of that force Answ that neither the greatest rebell that ever was amongst men nor all the devils in hell shall be able to withstand it How can these words The wicked shall goe into Quest 2 everlasting punishment stand or accord with those of the Prophet The Lord is mercifull and will not be angry for ever Ierem. 3.12 The Prophet speakes of Gods anger in regard of those who repented Answ for with such God will not be angry for ever He chastens indeed the faithfull when they sinne but it is but with temporall punishments as is evident from Esa 5.7 and Ierem. 18. and Ezech. 18. and when they repent and turne unto him then he repents him of his punishments and corrections and turnes unto them in love Now Christ speakes here of perverse and obstinate sinners who will not by the long suffering of God be led unto repentance and unto whom God will be a swift and severe Iudge CHAP. XXVI Vers 1.2 VERS 1 2. And it came to passe when IESUS had finished all these sayings he said unto his Disciples ye know that after two dayes is the Feast of the Passeover and the Sonne of man is betrayed to be crucified Sect. 1 § 1. After two dayes is the Feast of the Passeover Quest 1 From whence was this Feast called the Feast of the Passeover Answ Not A passione from suffering as some thinke but from passing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is Pesaech which comes from the root Pasach Transiit or Transultavit to passe over For from Exodus 12. it appeares that First the children of Israel that night went forth with hast out of Egypt And Secondly that the Angell who slew the first borne of the Egyptians did that night passe over the houses of the Israelites seeing their doores sprinkled with blood Yea Thirdly this their Passing out of Egypt was a Type of Christs passing from this world to his Father as thinkes Carthusian s pag. 204. b. Quest 2 How may the Evangelists be reconciled who in shew seeme to differ in the laying downe of this History For in this verse St. Matthew saith that after two dayes was the Feast of the Passe-over but verse 17. he saith that this was done in the first day of unleavened bread which St. Marke expounds to be the first day of the Passe-over And therefore St. Matthew seemes to contradict himselfe in the one verse saying that it was two dayes before the Passe-over in the other verse that it was the first day of the passe-over Againe St. Iohn Chapt. 13.1 saith this was before the Feast of the Passe-over St. Marke Chapt. 14.12 saith it was on the first day of unleavened bread when they killed the Passe-over which seemes to crosse one another For the reconciling of these Answ we must observe these things namely First that the Hebrewes begun their day at even as appeares by Levit. 23.32 Secondly that the Passe-over according to the Law was to be celebrated upon the fourteenth day of the first moneth Nisan as appeares Exod. 12.6 18. And from the beginning of that day that is from the Euen they were wont to eate unleavened bread Thirdly CHRIST celebrated the Passe-over upon that day which was prescribed by the Law because he would be subject to the Law in all things Fourthly the day of preparation was the day before the Passe-over which answers to our Friday See after verse 17. Fifthly the first day of unleavened bread was the fourteenth day of the moneth Nisan which was the first day of the weekely Feast of the Passe-over For the celebration of this Feast continued seven dayes Now this fourteenth day of the moneth Nisan is not to be understood from the beginning of the day that is from the setting of the Sun of the thirteenth day but from the last part of it and in this last part was the Lampe killed and eaten betwixt two Evens according to the Law Exod. 12.6 And therefore this was done in the former part of the first day of unleavened bread that is about sun-set of the thirteenth day of the Moneth Nisan Let the Reader for a more full satisfaction of this question looke upon Sharp symphon 330. See also Carthus s pag. 108. a. and
labours to make zeale odious Adulterando by adulteration of it he is Gods ape and can transforme himselfe into an Angell of light and make many hypocrites yea heretickes to seeme outwardly zealous that so zeale may be had in disgrace The old Pharisees as may be seene in this Chapter seemed very zealous and the new Pharisees the Papists seeme so also in many things and divers at this present seeme outwardly zealous onely out of hypocrisie But shall wee condemne zeale therefore in the Abstract What if some of the Citizens of LONDON or YORKE were covetous or usurers or oppressors or the like were it therefore a wicked thing to be a Citizen Suppose that some Lawyers were haters of peace and stirrers up of strife and no better then pick-purses shall we therefore conclude that the Law is evill Jf the hands of Judges and Magistrates should be full of bribes and their hearts of covetousnesse shall we therefore say that Iudgement is evill It is necessary that there should be evill men that the good may be discerned and knowne zeale in it selfe is good though it be abused by many and therefore we must take away the abuse but retaine zeale still II. Attractione the purgation becomes to be Answ 2 purgative by attraction for Omne purgans attrahit every thing that purgeth hath an attractive faculty in it The humour which is dispersed and seated in the more ignoble parts of the body is by the purgation brought into the ventricle which is the onely vessell ordained for the receiving of the purgative potion now the ventricle being overcharged with the weight of the humour by an avoiding or ejecting faculty doth expell it and cast it forth Thus sinne having long bene in the habit of the life and long lurked within in the hidden man of the heart is not Purged out untill it be first attracted and brought into the Conscience Whence we may learne That sinne is purged out by the Conscience that Obser 2 is when our consciences accuse us of sinne or the eyes of our conscience being opened we see sinne and seeing of it hate it with a perfect hatred then and never till then we strive truely to purge it out Read Rom. 2.15 and 2 Cor. 1.12 and Hebr. 10.22 and Psal 139.21 And therefore let us principally take heed of cauterized consciences 1 Tim. 4.2 For so long as we have no conscience of sinne so long sinne is not purged out So long as Ioshua had the mouth of the Cave stopped with a great stone so long he was sure that his enemies the Kings were there so long as a stony heart stoppe the mouth of conscience so long the devill knowes that sinne is there Wherefore let us arraigne all our sinnes and summon them to the barre in the Court of conscience remembring that if the conscience be wrought to a sight of sinne and a true hatred thereof then they shall be pardoned and purged out III. Displicentiá the purgative potion purgeth Answ 3 by reason of its displicency and dislike For. Omne medicamentum purgans est nauseae provocativum every purging thing is loathsome to the Ventricle and that either First because they are bitter and of a harsh and unpleasant tast as Aloes and Coloquintida Or else Secondly because they are irkesome and loathsome to the Ventricle as all purgatives are that I know of except Aloes Thus sinne is cast out by Obser 3 repentance which is displeasing and offensive to our nature That Repentance is offensive to nature appeares thus viz I. Jt is bitter we naturally call the word of God a hard saying Iohn 6.60 and frequently cry out that the old way of sinne is better then the new way of repentance and true obedience Luke 5.39 And II. Repentance is greevous and irkesome unto us we are ashamed by repentance to condemne our former lives and such is the corruption of nature that we had rather continue in our wicked wayes then by repentance confesse that hitherto we have erred from the right way Repugnat poenitentiae natura verecundia Natura quia omnes sub peccato Verecundia quia erubescit quisque culpam confiteri August Epist 3. ad Simpl that is Both nature and shame are opposite unto repentance Nature because all naturally are in sinne and shame because all naturally are ashamed to confesse their sinnes And this is the reason why so few are converted and turned unto God namely either First because idly they spare themselves and will not take paines to examine their wayes or sinnes as many doe who forbeare this labour because it is no better a worke then raking in a stinking Ditch and because it would make them out of love with themselves Or Secondly because they are ashamed to confesse and acknowledge their sinnes and errours Iohn 9.40 Now we must remember here these foure things namely I. That if we do not judge and condemne our selves here God will judge and condemne us hereafter And therefore it is better to examine our wayes our selves and to labour to find out our iniquities while we have leave and space of repentance then to leave them to be enquired and sought out by an all-seeing God when we shall not obtaine one drop or dramme of mercy though wee seeke it with teares And II. We must remember that it is worse to cover then to discover our sinnes worse to conceale then to reveal our iniquities worse to excuse then to accuse our selves worse to hide then to confesse our faults For First he that hides his sinne shall not prosper but he that confesseth shall find mercy and favour And Secondly he that hideth his sinne dishonours his GOD 1 Iohn 1.9 but he that confesseth honoureth his Maker Whence Joshua said to Achan confesse thy sinnes and give glory to GOD Ioshua 7. And Thirdly he that hides his sinne shewes evidency that he preferres either the love of his sinne or his estimation and credit before the glory of God and the good of his owne soule but he that confesseth his sinnes ingenuously unto God shewes plainly that he preferres the Glory of his GOD and the good of his soule before the shame and disgrace of the World or his owne credit And III. We must remember that Repentance is rightly called Poenitentia nunquam poenitenda Repentance never to be repented of 2. Corinth 7.10 For he who labours truly to find out his sinnes will never repent him of that labour he that is truly sorrowfull for those sinnes which he finds out will never repent him of that his sorrow he that truly confesseth those sinnes unto GOD which he sorrowes for will never repent him of that his confession he that labours to hate all those sinnes which he hath confessed himselfe guilty of will never repent him of that hatred he that purposeth to leave all sinnes which he doth or should hate will never repent him of that purpose he that promiseth unto GOD to serve him for the time to come in