presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
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
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
throne of grace for mercy with our tongues Fourthly wee must confesse our sinnes unto God with our mouths Fiftly wee must speake the truth and hold forth the truth in our words Sixtly we must edifie our brethren by our speeches and communications z Ephes 4 29. Coloss 4.6 For the performance of these holy duties God in mercy hath given us not as unto the other creatures dumbe and silent tongues but speaking tongues and therefore hee that shall thus farre defraud the Lord of his expectation making this rare member an instrument of wickednesse shall be punished by the Lord for this abuse therof with hell fire Secondly because these speeches are evill in Answ 2 themselves Hence Michael contending with Sathan about the body of Moses durst not use any reviling speeches but onely said The Lord rebuke thee a Jude 9. vers The Lord best knowing the impiety of such words and how prone wee are unto them hath shewed his infinite mercy and care towards us in the preventing of them by the framing fashioning and placing of the tongue God doth nothing in vain therfore he would have the sons of men to anatomize the tongue and to read some profitable lecture upon every particle thereof as for example I. The tongue is placed in the head in the midst of the senses to teach us that our words must bee wise grave weighty and discreet II. The tongue is hedged and fenced in with a double wall namely of earth and of stone the lips being as the earthen wall the teeth as a stone wall to teach us that we must set a watch over our lips and keepe our tongues as with a bridle yea be cautelous and circumspect in our words that nothing may break through the teeth and lips which is either displeasing unto God or disagreeing unto our profession or disgracefull unto our brethren III. The tongue is simple and undivided men being not like Serpents double or cloven tongued to teach us that wee must speake the truth alwaies for truth is but one and we have but one tongue and therefore it should alwaies utter the truth IV. The tongue is tyed below but hath no ligaments above to teach us that our tongues must bee much more prone and ready to speake of heavenly and celestiall things then of earthly and terrestriall frequent in discoursing of those things which are above more spare of those which are below V. It is of a soft not of a hard canly or tough nature to teach us that our words must be mild soft gentle and not proud reprochfull cruell disdainfull and the like These things the Lord would have us to ruminate upon in our tongues that so it may be a meanes to make us more wary of our words we being naturally so prone to breake forth upon all occasions and provocations unto unchristian speeches which are both displeasing to our Father hurtfull to our brother and mortall to our selves and therefore if wee would not defile our tongues provoke our God extinguish grace grieve the Spirit enflame and kindle the fire of hell for the burning of our selves wee should abstaine from all rayling reviling and reprochfull words not saying in our anger to our brother either Racha or thou Foole. Quest 4 Wee are prone to utter what we ought not against our brother in our rage as was truely said before and therefore what meanes may we use for the curbing of this little troublesome and firy member the tongue which often sets on fire the whole course of nature Answ 1 First study to answer and learne to speake well The righteous studieth to answer but the mouth of the wicked powreth forth evill things b Pro. 15.28 Let us not accustome our selves to speake whatsoever comes uppermost as the proverbe is but digest weigh and ponder the nature and quality of our words before we speake Answ 2 Secondly strive and endeavour to speake molliter mildly gently calmely that thy answers may be soft c Pro. 15.1 for they will pacifie wrath that thy tongue may bee soft for that breaketh the bone d Pro. 25.15 Frangit osseum that is durissimum rigidissimum gentle and soft words wil mollifie the most hard rigide and crosse natures e Tremel sup Answ 3 Thirdly learne to speake sanctè holily and purely Let thy words be seasoned with salt fit for edifying that they may adde grace to the hearers Ephes 4.28 Coloss 4.6 Let us accustome our selves to pious discourses that they may become habituall unto us and so wee shall bee the more free from all corrupt and wicked speeches which our Saviour hath threatned here to punish with hell fire Sect. 9 § 9. Shall be in danger of hell fire What is meant by Gehenna Quest Hell in this place Answ 1 First some hereby understand the valley of Hinnom which is mentioned Iosua 15.8 And which was abused by Idolaters to barbarous inhumane and heathenish Idolatry Thus Ahaz burns incense in the valley of Hinnom and burnt his children in the fire after the abominations of the heathen f 2 Chro. 28. Thus Manasses causeth his children to passe through the fire in the valley of the sonne of Hinnom 2 Chron. 33 6. The fire wherein their children were burnt was called Tophet They have built the high places sayth Ieremiah of Tophet which is in the valley of Hinnom to burne their sonnes and their daughters in the fire g Ierem. 7 31. And the Idoll whereunto they there offered their children was called Mâ—lech They built the high places in the valley of Hinnom to cause their sonnes and their daughters to passe through the fire unto Molech h Ier. 32.35 Answ 2 Secondly in this valley of Hinnom there was a double fire First the fire wherein their children were burnt our Saviour here by the fire of Gehenna may have reference to this fire thus First this valley of Hinnom was a place of miserie in regard of those many slaughters that were committed in it through their barbarous idolatry so Hell is a place of miserie and infelicitie wherein there is nothing but sorrow Secondly by the bitter cries and ejaculations of poore infants the restlesse torments of hell may be shadowed here also Secondly in this valley of Hinnom was another fire which was kept continually burning for the consuming of dead carkasses and filth and the garbidge that came out of the Citie Now our Saviour by the fire of Gehenna in this place hath reference principally to this fire signifying hereby the perpetuitie and everlastingnesse of hellish paines If my Reader desire further to learne how the Kabbalists paraphrase and distinguish of a superiour and inferiour Gehenna or how they observe seven mansions or degrees in Gehenna called 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Let him read Capnio de Kabala pag. 644. and Pet. Galat. lib. 12. cap. 6. lib. 7.
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
end of hogs that is brutish and wicked men is at length to be destroyed by Sathan II. That two men are more deare unto God then two thousand hogs VERS 33. And they that kept them fled Vers 33 and went their wayes into the Citie and told every thing and what was befallen to the possessed of the devils § 1. And told every thing Sect. 1 That which includes all things excludes nothing now our Evangelist by saying They told every thing means they related and declared the whole Historie to the Gergesenes both of the drowning of the Swine and of the casting of the devils out of the two men This certainly Sathan had rather should have beene concealed then divulged whence we learne That God directs the actions Observ and endeavours of the wicked unto his ends Esay 46.10 Prov. 19.21 Esa 48.14 14.24 c. Daniel 4.32 How doth it appear that God directs the endeavours Quest 1 and actions of the wicked unto the fulfilling of his owne will and accomplishing of his owne decree First it appears thus because nothing falâ— Answ 1 out without the providence of God Secondly it is plaine because God is wiser Answ 2 then men or Sathan as appears thuâ— 1. God doth not only consider the means but also the end and thus also doth Sathan and wicked men II. But God also can fit and make able the meanes unto the end hee ordaines physick for the recovering of health and he can give power unto physick to work this effect This neither Sathan nor man can doe For God only is Omnipotent III. And hee knowes what will come to passe hereafter This neither man nor Sathan knows And therfore he suffers Sathan and wicked men to doe much but converts and turnes it to his owne ends Quest 2 Who are here blame-worthy Answ All those who seeme to strive against God as though they could resist his will or make void his Decree Whether it be First for the helping of themselves as Pharaoh thought to work wisely for the preventing of a mischiefe Exod. 1.10 Certainly this is a reluctancie struggling against God who will never suffer himselfe to bee over-reached by the wisedome of men Rom. 1.21 But such as thus strive against him or his will shall either I. Be overcome by their enemies Ier. 19.7 Or II. Vndone and weakned by domesticall or intestine broiles and jars Esay 19.3 Secondly for the ruine and destruction of others These that thus strive against God shall not prevaile but their plots shall either I. Bee turned unto the destruction of themselves as Pope Alexander 6. was poisoned with that sâ—mâ— draught which he intended for others Or II. Their plots shall be revealed as was the treason of the Aquilij and Vitellij against the Consuls u Theatr. 24 11. a and of those who were suborned to slay Timâ—lâ—onies Theatr. hum vitae 3465. b. Or III. It shall bee hindred by some other way or meanes Or IV. It shall be punished by their enemies Thus Alexander the Great punished Bessus for his treason and Soliman flayed Nâ—dastus alive for betraying the Citie unto him upon promise or one of his daughters Or V. Their plots and treasons shall be punished by God as wee see in Rodulphus CHAPTER IX VERS 1. And hee entred into a Ship and passed over Vers 1 and came into his owne Citie § 1. And he entred into a Ship WEe may see here how mildly Christs bears himselfe the Gergesenes desire him to depart out of their coasts and what doth he not call for fire and brimstone from heaven upon them for it a Luke 9.54 but quietly enters into a Ship and departs to teach us That we ought to be meeke and gentle in suffering of injuries Observ Reade for the proofe hereof these places Mat. 11.29 Rom. 12.12 Mat. 5.39 and 1 Thessal 5.14 and consider how patient God is towards us though wee provoke him daily Amos 2.13 Ier. 3.1 yea how meeke and patient Christ was Luke 23.34 that prayed for his Murtherers b 1 Pet. 3.23 as did also his first Martyr Saint Stephen Act. 7. and his holy Apostles 1 Cor. 4.12 Why must wee be meeke and patient in suffering Quest 1 of injuries and wrongs First because revenge belongs unto God not Answ 1 unto us Rom. 12.19 And therefore he who goes about to revenge himselfe is I. Injurious unto God taking the Sword out of his hands to whom properly it belongs And II. Shall not be revenged of him by whom hee hath beene injured for by mâ—eknesse and patience only we heap coales of fire upon our enemies heads Rom. 12. and are sure that God will take our cause in hand and revenge us Luke 18.7 yea free us from their rage c Revel 3.10 Secondly we must be meek and patient in suffering Answ 2 of injuries because this is the nature of charity to suffer all things 1 Cor. 13.4 And Thirdly because God hath promised a reward Answ 3 unto such thus meek Moses endured patiently his tribulations and wrongs having an eye to the recompense of reward d Heb. 11.26 and so also did our meek and Lambe-like Saviour Heb. 12.2 Rom. 15.3 c. and 2 Cor. 4.16 How many sorts of patience are there in the Quest 2 bearing of injuries and wrongs Patience is fire-fold namely either First Coacta constrained Answ which is called patience perforâ—e Vana sine viribus ira many not being able to revenge injuries do patiently brook injuries This is not Christian patience Secondly Vulpina Fox-like when a man seems patient that so he may the more subtilly and suddenly be revenged Thirdly Asinina Asse-like when a man is so timerous fearfull and cowardly that he dare not so much as mutter against those that have injured him Fourthly Columbina Dove-like when a man brooks all injuries and wrongs with a cheerfull mind This a morall man may doe Fifthly a Christian ascends a little higher that is rejoyceth in injuries wrongs tribulation and persecution Acts 5.41 Romans 5.3 For I. He acknowledgeth this to be his crown and glory to be made partaker of the afflictions of Christ And II. He expects a reward from God according to his gracious promises e Luke 21 19. and Iam. 5.7 And III. He seeth by faith Christ present prepared to help and assist him in all things as far as may stand with Gods glory and his good Philip. 4.10 Sect. 2 § 2. And passed over Quest 1 Why doth Christ passe here by water seeing he was lately in so great danger upon the sea chap. 8.23 24 Answ 1 First because experience worketh confidence the experience that he had of Gods gracious protection and preservation then makes him not fear perill now Answ 2 Secondly because the danger was not in the sea but in the weaknesse of faith chap. 8.26 And therefore his faith not being weak he fears not the dangers of the sea Whence we learn Observ That dangers are not to be feared in the
is lawfull to conceale that truth which is not expedient to be uttred Thirdly let us have a warrant and calling for Answ 3 that which we speake and reprove for that which is lawfull in one is not lawfull in another That is either I. Because our ordinary callings warrant us thus Ministers who are set over and appointed to speake may reprove those things which others have no warrant to taxe and Counsellors may speake those things which becomes not an ordinary man to utter Or II. Because we are friends unto and intimate with those who deserve for some thing or other to be reproved for the greater our acquaintance is the better is our warrant to speake Or III. Because we groane under the same burden if wee see others oppressed and wronged and we our selves be in the same case we may then J conceive very lawfully complaine of our injuries and wrongs Or IV. Because we are Christians and Gods glory is endangerd and therefore our generall calling warrants us to speake and reprove Or V. Because we have opportunity and fit time to speake and therefore are warranted by a speciall calling and providence of God who hath offered unto us so fit an occasion Fourthly let us exhort dehort and reprove prudently Answ 4 and wisely that is I. Let us take the fittest opportunity and wait for the aptest occasion when there is hope that we may speake and perswade and reprove and yet not provoke unto anger For every time is not fit for reproofe II. Let us reprove gently and in the spirit of meekenesse not in bitternesse or with satyricall taunts or checks Fifthly Let us when we either reprove or admonish Answ 5 doe it in zeale to Gods glory and in love to our brother and not out of a humour or pride or hatred as many doe Doth not our Saviour contradict himselfe in Quest 3 doing that which he forbids others to doe Matth. 5.22 he said Whosoever shall say unto his brother Racha shall be in danger of the Counsell but whosoever shall say Thou foole shall be in danger of hell fire and yet himselfe here cals the Scribes and Pharises Fooles and blind guides As the true Christian and child of God Answ doth consist of a double nature viz carnall and spirituall so there is in him a double anger namely carnall and spirituall now The carnall anger is the fruit of the flesh and of man as he is corrupted and therefore is sinne and death Rom. 8.6 and as evill is forbidden by CHRIST But The spirituall anger is the fruit of the Spirit unto which the faithfull is led and moved that thereby sinne may bee amended and vice reformed and by this Spirit was CHRIST led unto this spiritual anger against the Pharisees which is rather to be called Christian reproofe then anger When wicked men are angry they are transported with madnesse fury and rage not that they may thereby amend those with whom they are angry but that they may oppresse disgrace or destroy them And this was the anger of the Jewes against the Prophets and the promised Messiah Now that anger which proceeds from pride hatred contempt and a study of revenge is absolutely forbidden as sinnefull but this prohibition doth not take away neither publike nor private reproofes which are joyned and accompanied with Love And thus CHRIST out of his Love unto the Pharisees and his duty to God as he was a Prophet and his desire that they might be amended calleth them fooles and blind guides Sect. 3 § 3. Whosoever sweareth by the gift that is upon the Altar is guilty Quest What doth our Saviour meane here by the gift that is upon the Altar Answ For the understanding hereof observe That in corrupter times they were wont to sweare by the creatures Allium porrum caepas inter Deos jurejurando habuerunt Aegyptii Plin. Lib. 19. Cap. 6. Item Iuvenalis Sat. 15 but the Iewes chiefly by Ierusalem by the Temple by the gold of the Temple by the Altar and the gift on the Altar Now this gift in Hebrew was called Corban and it was one of those oathes which in our Saviour Christs time the Scribes and Pharisees accounted Principally obligatory If any swore by the Altar it was nothing but if any swore by the oblation of the Altar he was bound to performe it Hence although Gods Law enjoyned honour and reliefe towards Parents yet if they had bound then selves by this oath Corban that they would not helpe or releeve them then they taught they were discharged Ioseph contr Apion lib. 1. Page 147. Sect. 4 § 4. Whether is greater the gift or the Altar that sanctifieth the gift Because Smaltius indeed produceth many Arguments to prove that the death of Christ was no Sacrifice therefore some of the Schoole-men and Iesuits for the exercise of their wit and disputation sake frame many Arguments for the same purpose one of which is this Object 1 Every sacrifice properly so called hath an Altar properly so called but the death of Christ had no such Altar therefore his death was no proper Sacrifice Answ 1 First Perkins in his reformed Catholike answers That the divinity of Christ was this Altar upon which the humanity was sacrificed but I dare not subscribe to this there being no similitude or resemblance betweene an Altar and the divinity of Christ For I. Wherein can wood or stone be like unto the divinity of CHRIST and how may wee lawfully compare it unto these seeing in the Law we are forbidden to liken God unto wood or stone II. Every Altar seemes to be inferriour to its sacrifice but the divinity of Christ is superiour to his humanity therefore his divinity was not the Altar whereon his humanity was offred Against this this place may be objected our Object 2 Saviour here saith Whether is greater the gift or the Altar that sanctifieth the gift wherein Christ seemes to imply That the altar is greater then the sacrifice To this we answer That as the Altar sanctifies the gift Answ it is greater then the gift but simply considered it is not that is if we compare thing with thing then wee find that the thing sacrificed is a living creature and the Altar on which it is sacrificed is but wood and stone and therefore in themselves considered and as such compared the gift is greater then the Altar III. The divinity of Christ may indeed be said to be an Altar but not save onely a Metaphoricall one now we enquire after a true Altar for the Papists say that a true sacrifice should have a true Altar and we say that the death of CHRIST is a true sacrifice and not as some of the Transilvanians say that it may in some sort be called Metaphorically a Sacrifice and therefore it requires a true Altar Secondly the vulgar answer is that the Crosse Answ 2 of CHRIST was that true Altar but that was an Altar onely Analogically not properly for the crosse properly is not an