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
Rama is here to be taken for that Answ 5 Ramah which was in Benjamin and neere unto Bethlehem § 2. Rachel weeping 〈◊〉 her children Sect. 2 Who is meant here by Rachel Quest Or what was this Rachel I answer first Rachel was one beloved of God Answ 1 yet shee was afflicted teaching us that the best are subject to affliction Secondly but Rachel was now dead and therfore Answ 2 the Prophet uses a Prosopopeia See D. Mayer upon this verse Teaching us that in the study of divine things Observ there is a great use of figures and humane learning the Scriptures have figures yea fables as shall be else where shewed therefore there is need of humane literature for the true understanding thereof Arts are handmaids unto divinitiy he will scarce ever prove a good Theologue that is deprived of these attendants I. The knowledge of the originall tongues are needfull that so we may draw the water of truth from the very fountaines II. Philosophy expounds III. Logicke confirmes IV. Rhetorick perswades and therfore the best divines doe teach Rhetoricall places as Hyperius Erasmus Melancthon Perkins and divers others but of this more largely else where §. 1. VERS 19. Vers 19 And when Herod was dead behold an Angell of the Lord appeareth unto Ioseph Sect. 1 in Egypt in a dreame It may here be doubted Quest whether Herod died a naturall death or if he went out of the world after so many bloudy cruelties without some remarkeable judgement It should seeme hee did because the Scripture makes no mention of any thing but that onely he died neither expressing when nor how I answer first that he dyed about two yeares Answ 1 after Secondly as his life was short after this unheard Answ 2 of cruelty so it was miserable a Ioseph lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it Hee first was stricken with an extreame burning heat within which so fast consumed his meat that hee had continually a most greedy desire to feed but could never be satisfied his intrails rotted in his body he was tormented with most cruell pangs in his genitals and his feet were greatly swolne To all this was added a putrifying of his privy parts crauling with wormes and a most horrible stinch proceeded from him in which miserable lothsome case hee continued some weekes and then dyed Sect. 2 § 2. This verse may bee allegorized thus Herod is sin and as long as he lives and raignes Christ doth absent himselfe and will not come unto his people Herod must dye before Christ will returne sinne must bee mortyfied before Christ will come unto the soule whence it may be questioned Quest Why is there no participation of Christ before mortification I answer first because the Holy Spirit will not come into a polluted vessell God and Mammon Answ 1 cannot dwell together b Matth. 6.24 one Temple cannot hold the Arke and Dagon 1 Sam. Non bene conveniunt nec in una sede morantur sin and grace Satan and Christ will never bee immates or cohabitants in one and the same heart at one and the same time and therefore sinne must bee expulsed before Christ wil be entertained Answ 2 Secondly to dye and to live are contraries as the Apostle St Paul saith how can hee that is dead in sin live therein c Rom. 6.2 A man cannot be alive and dead at one instant in one sense and therefore we cannot pertake the spirituall life of grace and Christ untill sinne dye d 1 Cor. 15 Christ will rather continue an exul in Egypt then come into Israel so long as this Herod sin is alive and therfore if we desire the fruition and possession of Christ in the soule wee must labour to fight against e 1 Pet. 2.11 to mortifie f Col. 3.5 all carnal affections in us putting off this old garment of sinne and casting it from us that so wee may bee clothed with that new man Christ Jesus g Rom. 13 12.13.14 Vers 20 §. 1. VERS 20. Saying arise and take the babe Sect. 1 and his mother and goe into the land of Israel for they are dead which sought the babes life Quest It may bee demanded What was the end of Christs flying into Egypt and returning from thence Answ 1 I answer first this was done that in the beginning of Christs nonage he might show that hee was borne to undergoe many temporall miseries Secondly that in regard of that estate of humanity Answ 2 which he had undertaken he might as a man have a care of his life in foreseeing and preventing all dangers that may ensue Thirdly this was done that Christ hereby Answ 3 might shew that it was he alone that was appointed by God to bring us out of spirituall Egypt into the promised land of eternall rest Sect. 2 § 2. And goe into the land of Jsrael Quest It may be asked why must Ioseph returne with Christ into Israel Answ 1 I answer first that he might be educated and brought up amongst his owne people Observa where was the law of God and the true Church of God teaching us that parents should be very carefull of the pious education of their children that they may have both good instruction and discipline and also good example Now there is a three-fold good education the I. Learned this is good for those that are able to allow unto their children some learning that they may be the more capable of religion The II. Is sober to teach them humanity and humilitie towards all and sobriety and temperance in themselves The III. Pious and holy and this is required as well as the former of all parents to endeavour by Catechising instructing and godly example to educate their children in the feare and nurture of the Lord. Secondly this was done also that it might be Answ 2 knowne that Christ was an Israelite least otherwise hee should have beene called an Egyptian Thirdly this was done for Iosephs and Maries Answ 3 sake that they might be no longer afflicted then was necessary God not suffering his to bee afflicted save onely for a moment § 3. Because they are dead who sought the babes life Sect. 3 Here it may bee demanded who were they Quest 1 that sought the childs life and now are dead First Hierome thinkes it was the Pharisees Answ 1 and Sanhedrin a Hiero. 1. and he is moved to this opinion for these reasons I. Because it is spoken in the plurall number mortui not mortuus they are dead not he is dead II. Because they were troubled as well as Herod vers 3. and as Hierome thinkes consulted also with Herod against Christ III. Because they were slaine by Herod as we shewed before vers 3. Some b Gualt ◠deny S. Hieromes second reason affirming that the Parisees did neither lye in wait for the life of Christ nor consult to kill him Secondly this is certaine
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
it be those who are obdurate in wickednes all men are ashamed publiquely to frequent the familiarity society of harlots all which shewes that it is a blemish staine to reputation of any to be tainted with uncleannesse and therefore those who are charie of their credit and desire fame amongst men let them take heede of fornication and adultery Thirdly God punisheth the breakers of this seventh Commandement in their bodies as for example First Fornication and Adultery spiritually pollutes and defileth the body z 1 Cor. 6.16 1 Thes 4.4 Secondly it subjects the body often to many impure and loathsome diseases which consume the flesh a Prov. 5.11 Thirdly hence it brings a man more quickly to his end Wherein wee may see the remarkable Justice of God I. Those who would have their lives unlawfully pleasant and sweete shall be cut off the sooner II. Those who give themselves to these secret sinnes shall bee unmasked and disclosed by some loathsome sicknesse or disease III. They who leade lewd and filthy lives shall be branded with filthy markes and the French or Neapolitane disease which makes them odious almost unto all men IV. It brings a man often in danger of death and destruction Hee that goeth after the strange woman goeth as an oxe to the slaughter b Prov. 7.22 shee being as a deepe ditch and a narrow pit c Prov 23 27. We see how the lust of Hamor brought the city to destruction Gen. 34. and the prostituting of the Levites wife cost the Benjamites full deare Iudg. 20. And therefore if a man neither regard God nor the devill heaven nor hell yet hee should regard his owne life calling to mind how many have perished through Adultery and fornication sometimes by those whom they have violently abused as often in warre sometimes by the parents of those who secretly have beene seduced sometimes by their corrivals sometimes by the husband whose wife hath beene defiled infinite are the examples that might bee shewed in all these but I forbeare it V. God sometimes punisheth this sinne himselfe thus he plagued the Israelites for their fornication so that foure and twenty thousand of them perished at once 1 Cor. 10.8 Fourthly God punisheth adultery and fornication with spirituall evils and that foure manner of waies First Permittendo by not restraining them from evill but giving them over to a reprobate sense to worke all manner of uncleannesse c Rom. 1.24.26.29 This is a grievous punishment because men being leâ—t unto themselves doe runne headlong to evill committing sinne even with greedinesse yea justifying their wicked doings and boasting of their sinnes Secondly Dementando by suffering them to be besotted and bewitched with their sinnes this followes from the former for whoredome takes away the heart d Ose 4.11 and therefore hee who goes after the strange woman is called a foole e Prov. 7. and 9.16 wee say love is blinde because lust puts out the eye of reason Augustine propounds this Quere why in uncleannesse men not fearing the punishment thereof doe yet notwithstanding desire to be more secret in the committing of that sinne then in others and are more ashamed to be taken in that sinne then in others And hee answers Quia appetitus regit ratio erubescit se captivam fateri Because the carnall appetite doth rule and beare sway and reason is ashamed to confesse that shee is captivated and overcome by affection Experience teacheth us that there are many who are prudent wise and of understanding enough in other things and here mere fooles and sots neither respecting their estates good name or lawfull issue This is a greevous punishment for a man to bee so besotted that although hee seeth his danger yet hee cannot avoid it but runneth headlong thereinto Thirdly Captivando by suffering the lascivious person to bee taken captive of his lust this followes from the former for when we are besotted upon beauty we willingly yeeld our selves thereunto and so come to that height that wee cannot cease to sinne 2 Pet. 2.14 Custome of evill taking away the sense thereof And this evill given way unto doth more and more envassaiâ—e us getting dayly more strength in us and power over us while in the meane time we grow weaker and weaker Fourthly Damnando by punishing these sins with eternall death and condemnation Reade 1 Cor. 6.9 Ephes 5.5 and Heb. 13.4 and Apoc. 21.8 and 22.15 and Iob 31.12 and Prov 6.29 and 7.27 and 5.5 and 9.18 And thus we see how the Lord punisheth thâ—s sinne of uncleannesse spiritually I. He â—eaves us unto our seâ—ves II. Wee being thus left are presently besotted with the face of beautie and pleasures of sinne III. Being thus bewitched with the love of harlots we are easily seduced by them and captivated IV. Being thus linked wrapped and buried in the grave of lust and chaines of uncleannesse that we will not cease to sinne the justice of God requires that we should bee eternally punished What are the remedies against these sinnes Quest 7 The remedies are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicative Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preservativa First there are remedia Medicative Physicall or Medicinable remedies namely to leave and forsake all manner of uncleannesse thâ—s is the onely healing plaister and curing potion this if thou canst doe Captivum te redimis thou hast freed thy selfe from the fetters of sinne and bondage of Sathan How may wee bee enabled to doe this by Quest 8 which way may we best leave lust and uncleannesse Use carefully diligently Answ and constantly these ensuing meanes namely First listen more to reason lesse to affection strengthen and backe thy reason with religion and the Commandement of the Lord when thou art tempted unto lasciviousnesse say thus unto thy selfe shall I preferre a foolish desire and corrupt appetite of nature before reason and religion If I doe thus I shall shew my selfe to be but weake not able to moderate rule governe and subdue my owne affections yea herein shew my selfe more like a beast then a man for they are led onely by their sensitive appetites Thus consider with thy selfe what a shame it will be for thee to let thy lust overbeare both religion and reason Secondly learne to hate fornication and Adultery so long as thou lovest them thou wilt be ready to turne with the dogge to his vomit and they are never truely hated so long as they are followed Thirdly doe this by and by while the yron is hot give no sleepe unto thy eyes nor slumber unto thy eye-lids untill thou have sued a divorce from thy sinnes lust gets strength the longer it remaines and therefore labour to subdue it at first Fourthly ordaine and appoint unto thy selfe certaine Law daies wherein thou maiest examine thy conscience visite thy selfe thy heart thy body and see how they accord with the law of God For sinne cannot take deepe roote in our heart so long as we are thus carefull
the Trumpet they were assembled unto battell vers 19.10 whence a Feast of the blowing of Trumpets was instituted i Num. 29.1 We might observe two things from hence namely First that holy and divine institutions may Obser 2 be corrupted and abused as was the brazen Serpent Secondly that all kinds of hunting after vaine Obser 3 glory is prohibited principally in the performance of any good duties But I enlarge not these in this place § 3. As doe the Hypocrites or Pharisees Sect. 3 The meaning of these words is that in the performance of good duties we must not be like unto them What was the manner of the Pharisees and Hypocrites in morall worship Quest First the Pharisees were diligent in small Answ 1 things but negligent in great Matth. 23.23 but wee must principally respect the greater things of the Law not neglecting the lesse Secondly the Pharisees in their good workes Answ 2 sought their owne glory but wee must seeke the glory of God Thirdly the Pharisees performed externall Answ 3 worship but neglected internall but wee must both Vers 3 VERS 3. But when thou dost almes let not thy left hand know what thy right hand doth Sect. 1 § 1. When thou dost almes Christ wee see here doth not reprove giving of almes neither forbid it but allowes it when thou givest almes Observ Teaching us that almes deeds are to be done it being a good worke although some abuse them Are all almes good and to be done Answ Almes are either Evill and conterfeite whereof something hath beene said afore Chap. 5. vers 8. and something remaines elswhere to be spoken of Good and these are twofold viz Publike these belong unto the Magistrate see Gualt sup fol. 198. Private these belng unto us and are to be done secretly according to our Saviour Christs present injunction Quest 2 Why must we give almes Answ 1 First because God hath commanded it If there bee among you a poore man thou shalt not harden thy heart against him but open thy handwide unto him Deut. 15.7 Hence I argue that which God doth command man must obey but God commands us to give almes Therefore we must obey him herein Answ 2 Secondly because God hath commended it That which the Lord commends all men should practise which desire the praise of God But God commends almes deeds He hath distributed hee hath given to the poore his righteousnesse remaineth for ever Psal 122.6 Answ 3 Thirdly God hath taken speciall care of the poore giving particular charges for their provision and therefore by no meanes we must neglect them 1. The Lord ordained that the poore should have all that grew the seventh yeare k Exo. 23.11 2. The tenths of the third yeare Deut. 14.28.3 3. Every yeare they must have some gleanings left for them yea some sheaves Levit. 14.9 and 23.22 and Deut. 24.19 Answ 4 Fourthly because the principall care of the Apostles was to make provision for the poore and therefore if wee would follow such famous leaders we must be ready to distribute Read these places and you shall see the great care the Apostles had of the poore Act. 2.45 and 4.32 35. and 6.1 and 11.29 and Rom. 12.13 and 15.26 and 2 Cor. 8.1 c. and 9. Chapter and Gal. 2.10 Quest 3 Why will the Lord permit poore men to be cannot he give unto all and provide for all Answ 1 First God made both the poore man and the rich Prov. 22.2 and can make the poore rich if he please Answ 2 Secondly the Lord ordaines and suffers poore men to be for our sake that thereby he might both teach and prove us for God hereby doth teach unto The poore these two things First Humilitie Secondly Patience Others these two things namely 1. Compassion 2. Bounty Quest 4 It is something hard for a man to distribute and impart that which by his owne labour hee hath gotten unto others how therefore may we be moved or encouraged unto this duty of almes giving Answ 1 First remember hereby thou shalt shew thy selfe a Christian he that is not mercifull is no Christian and he that gives not being able is not mercifull Reade Iames 2.15 and 1 Iohn 3.17 18. and therefore those who make a profession of the Gospel and yet are hard hearted doe argue their religion to be in vaine their hearts not being softened with the fire of love Iam. 1.26 27. Secondly consider thy owne estate and condition Answ 2 how that either thou or thine may want and therefore that pittie thou couldest desire might be shewed unto thee in that case thou shouldest shew unto others Heb. 13.3 Thirdly labour to see God and Christ in the Answ 3 poore In as much as ye did it to them ye did it to me when thou seest thy poore brother in want suppose thou saw thy eldest brother Christ in need and looke what thou wouldest doe unto him doe unto the poore for that is as done unto Christ Fourthly looke upon the primitive times and Answ 4 Christians whereof that miscreant said Impij Galilai suos nostros nutriunt Iulian. Apost Euseb These Christiās are merciful both to their owne sort and sect and also to heathens and infidels And doe thou likewise Fifthly remember the punishment is due unto Answ 5 thee if thou bee not charitable Thou shalt have judgement without mercy if thou shew no mercy James 2.13 Sixthly consider that thou shalt not loose Answ 6 what thou givest but shalt gaine thereby Prov. 11.25 and 19.17 What are the Impediments which hinder us Quest 5 from giving of almes and the remedies against those Impediments The Remora are many Answ and therefore for brevities sake I will carry a long together both the one and the other the hinderance and the helpe the impediment and the remedy First the love of riches hinders us from relieving Impediment 1 our brethren because those thornes choake the seeds of charity and mercy Mat. 13.20 And therefore let us not love riches 1 Joh. 2.15 lest the love of them bring us into temptations and snares 1 Tim. 6.9.10.17 and make us preferre our mony before our God and before our brother Secondly the care of the world and the feare Imped 2 of poverty often hinders us from almes deeds we are loath to give being fearefull to want And therefore we should learne to walke and live by faith 2 Cor. 5.17 to labour to be good and doe good and then we shall not want Mat. 6.33 Thirdly the eare of and for our children Imped 3 doth often hinder us from the workes of mercy we are unwilling to distribute lest they should lacke But this is an errour and fault indeed parents should be carefull not to be idle or prodigall wasting their estates with riotous living or contentions exhausting their wealth by brawles and sutes but they must not feare to give almes for he that doth so spareth he knowes not for whom m Psa 39.6 on the contrary
because that is like God himselfe infinite and perfect Answ 2 Secondly but we may enlarge and advance that accidentall glorie of God which is in the world viz the acknowledging preaching publishing and setting forth of his glory which is the thing we heere pray for and must here endeavour to practise Quest 4 How must we glorifie the Name of God how or wherein must wee set forth his honour Answ 1 First Opere in our deeds and works and that two severall waies to wit I. In our whole life we must studie to set forth his glory and whatsoever wee doe to doe it to that end II. Wee must patientlie suffer all injuries and wrongs according to the example of Christ our Saviour Esa 53. For God is glorified when we suffer undeserved injuries patientlie for his Name sake Secondly Ore in our speeches and tongues Answ 2 and that many waies namely I. By glorifying God and magnifying his Gospel and our profession of the true religion which wee are called unto and have undertaken for our mouthes should be filled with the praises of God and of his trueth and of that religion which we professe II. By being zealous professors of the Gospel and not lukewarme Christians Apocal. 3.16 III. By acknowledging the law of God to be just and gracious that he commands us nothing but what he may justlie exact yea his Commandements are light and easie in regard of what he might lawfullie and justlie exact IV. By acknowledging all the workes of God not onely to be just but mercifull also That man is happie who can see and clearelie interpret the mercie of God in all his works and dealings with him That howsoever the Lord handles him yet hee confesseth God to be mercifull because all the affliction the Lord hath laid upon him comes farre short of what he hath deserved V. By acknowledging all good things whatsoever we injoy to come from God Iames. 1.71 VI. By reading continuallie the praises of our heavenlie Father in the Booke of the creatures and the actions of the World everie creature in the World being a little Booke wherein wee may read the praises of our God Psalme 148. Thirdlie Corde in heart and that three Answ 3 waies namelie I. By remembring all the mercies we receive from God whether spirituall or temporall whether blessings or deliverances not letting any of them slip out of our memories II. By desiring the glorie of God and by studying how we may glorifie him more and more III. By being zealous of his glorie in our hearts and more moved when his Name is dishonoured then we should be for the greatest disgraces or indignitie that could be offered unto our selves remembring Gods honour is our glorie IV. By desiring with our hearts that we may see the glorie of God Psalme 27.4 and 42.1 2. And thus wee must labour to glorifie our Father which is in Heaven in thought word and deed How is the Name of God dishonoured Quest 5 As it is honoured three manner of waies Answ viz. by thought word and deed First God is dishonoured Corde in the heart and that divers waies I. By the love of carnall and temporall things God having made the heart for higher ends then these And therefore woe bee unto that man who makes unto himselfe a God in this world whether it be his belly or his gold or his pleasure For our hearts should be alwaies in heaven and our affections set upon those things which are above Colos 3.2 Otherwise wee dishonour our Father with our hearts II. By a neglect of spirituall things and a contempt of those graces which God offers unto us in and by the word III. If wee doe not labour and endeavour daily to weane our affections from the world and worldly things and to increase in strength of grace and wisedom and all vertues more and more seeing that we are imperfect so long as we are in the way wee dishonour our God IV. Wee dishonour the Lord in our hearts when we are inwardly or outwardly proud of graces given as the Pharisee was Luke 18.11 Secondly God is dishonored Ore by the tongue and that divers waies also I. By swearing Levitic 19.12 and Mathew 24.16 II. By medling with the attributes of God and holy things lightly idly vainely and without reverence These two belong unto the third Commandment and therefore I here passe them by III. By blasphemous speeches of God or his word or holy things IV. By murmuring either First against the law of God Or Secondly against Gods dealing with us in any particular affliction V. By excusing our sinnes 1. Iohn 1.8 9. and Iosh 7.19 My sonne confesse thy sinne and give glory to God as if hee should say hee who cloaketh denieth or excuseth his sinne dishonours God VI. By all vaine unseemely and filthy communication Ephes 5.3 4. VII By praying wickedly rashly or irreverently VIII By denying of Christ and that either First in generall by a cowardlinesse and fearefulnesse in our profession when we dare not professe Christ before men Or Secondly particularly by not speaking for God and Christ against sinne IX We dishonour God if we doe not glorifie him A dead Image doth not dishonour God although it speake no good but man that is a living Image of the everlasting God doth dishonour his Maker if he honour him not with his tongue and in his words For it it is not enough for man to speake no hurt or not to dishonour God by his words but hee must labour also that God may bee glorified by his gracious speeches and holy communication otherwise hee doth dishonour his God Thirdly God is likewise dishonoured Opere by our workes and that these waies I. By giving that glory which is due onely unto God unto the Saints as the Papists doe in their worshipping of them and praying unto them II. By magnifying glorifying and honouring men or our selves more then our God III. By sinning thus principally we dishonour God in our lives and actions Every sinne pollutes by every sinne God is dishonoured but chiefely by great sinnes which are either more exorbitant in themselves or are committed by men more eminent as for example First Ministers are Cities set upon a Hill and therefore they must be extroardinarily carefull not to defile their wayes because by their sinnes God is most of all dishonoured Secondly Magistrates are the Image of God yea his Deputies and Vice-gerents on earth being stiled by his Name and called Gods Psalme 82. And therefore if they bee wicked they much dishonour him whose Image and superscription they beare Thirdly those who are potent and rich whom God hath raised to great estate or high places it these be given to oppression or lying or covetousnesse or prophanesse or gluttony and drunkennesse or chambering and wantonesse they much dishonour God because the more abundantlie God blesseth them thē others the more is hee dishonoured by then if theY bee not better and their lives more unblamable then
they being spiritually discerned m 1 Cor. 2.14 otherwise the Philosophers had learnt Christ III. The hearing of the Word the ordinary meanes of knowledge is neglect by naturall men untill God open the heart as hee did Lydia's Acts 16. Secondly they are strangers from this straight way in Practise for who can walke in this narrowpath in the darke John 12. There are twelve houres in the day wherein men walke and worke but when night comes then men cannot see to walke And therefore naturall men being in blindnesse and darkenesse cannot walke in the straight way of God Question 3 How doth it appeare that naturall and carnall men are strangers from this way First from these Scriptures Psalme 95.10 Romans 3.10.23 Ephes 2.12 and 4.18 and Genes 6.5 Answer 1 Secondly every naturall man is lead by Satan Answer 2 he ruling over them and they as his slaves obeying him Esa 61.1.2 Ephe. 2.2 1 Ioh. 3.8.18 Answer 3 Thirdly the carnall man hath no union nor communion with God neither partakes any thing with him Iohn 3.36 and 1 John 5.12 And therefore he must needs be a stranger from this pure but painefull path Fourthly by nature wee are all deprived of the Answer 4 love of God hee hating such as wee naturally are And therefore all naturall men are strangers from God and good grace and glory Rom. 5.8.12 Psal 5.5 11.5 How may we know whether we are naturall or Question 4 not First trie and examine it by thy words our Answer 1 speach will betray us our Idiome will shewe what we are as we see in the Ephraimites who to save their lives could not say Shibboleth Iudg. 12.6 Vox index animi the tongue is the best interpreter of the heart and therfore if our words beworldly or blasphemous or prophane or silthy or scandalous and slanderous or lying or boasting it argues a heart possessed by Satan and not by God On the contrary if our words be seasoned with salt fit for edifying adding grace unto the hearers and that our lips daily utter good things it is a good argument of a sanctified soule u Eph. 4.29 Colos 4.6 Frov. 10. Secondly dost thou know thy duty both towards Answer 2 God and man dost thou know how to walke as a child of light Ephes 5.8 art thou not ignorant of the doctrine of Faith repentance obedience and purity Certainely there is hope then that thou art more then naturall and that flesh and blood revealed not these things unto thee Thirdly examine what thy sense of smelling is Answer 3 what dost thou savour dost thou delight in sinne doth the vaine pleasures or uncertaine treasures of the world onely seeme sweet and odoriferous unto thee dost thou come unto the House of God but without delight dost thou performe some outward duties but without any relish or taste of comfort these are evill omens that the heart is still naturall carnall sensuall and divelish On the contrary dost thou hunger after earnestly desire unfainedly long for and faithfully endeavour after spirituall graces more then all worldly things Yea delight in the exercises of Religion more then any temporall comforts Certes then there is hope that thou art more then naturall Fourthly examine thy actions for they must judge Answer 4 thee the tree is knowne by the fruit And therefore see if thy workes bee not the workes of Sathan Iohn 8.31.32 And. 1. Iohn 3.8.10 or the deeds of darkenesse John 8.44 for if so then thou art yet his slave But if thy life hee replenished with righteous and religious workes it is a good argument of a regenerate heart § 2. For wide is the gate and broade is the way Sect. 2 What is meant by the broad way and wide gate Quest 1 First the way and the gate may bee thus distinguished the way signifies life the gate death Non per portam in viam sed per viam in portam Chrysost imperf Men doe not goe through the gate unto the way but by the way unto the gate Answer 2 Secondly the Philosophers have conceited much of two wayes there was Hercules his double path Vt Hercules in bivio aut sequere aut fuge these two wayes to wit of vertue and vice are like the two Masters which Christ speaketh of Matth. 6.24 for both those wayes cannot be walked in at once neither both these Masters served at once Againe they expressed this double way by Pythagoras his Y. Thus Hesiod Xenophon Virgil Cicero But these Philosophers did not hit the scope and true meaning of these two wayes For 1. They erred in the way it selfe interpreting the right way alwayes either of arts or learning or knowledge or vertue But wee of the feare and knowledge of God and of a spirituall life 2. They erred in the purpose For for the most part they understood the election and choice of the way onely or the ingresse thereinto But we understand it of walking in the way of religion seriously and perpetually through the whole course of our lives 3. The Philosophers erred in the end for they made choice of the way of vertue only for this end that they might attaine unto fame and honour and acquire thereby reputation and credit in the world But wee labour to walke in the narrow path that at length we may see God and bee made glorious with him in heaven 4. They erred in the power of walking For they walked in the way of morall vertues through the strength of their owne judgement following Reason as their guide placing her as a Queene in her throne and perswading themselves that so long as their actions were ruled by reason they could not erre But wee walke not by our owne strength but onely by vertue of the grace of God in us for wee know that in us that is in our natures dwelleth no man nâ—r of thing which is good Rom. 7.18 And although to will bee present with us yet to performe we are not able Onely by the grace of God wee are what we are 1. Cor. 15.10 Answer 3 Thirdly wee distinguish of these two wayes not philosophically but Theologically There is via Mundana Christiana the way of the world and of Religion the former is broade the latter narrow Quest 2 Why is the way of the world called broade Answer 1 First because the liberty of unbridled pride is enlarged not suffering her selfe to bee directed by the word of God but licentiously and dissolutely living and walking whither soever the lust of the flesh and corruption of nature leades This is the way of the world and this is the most pleasing and acceptable way to flesh and blood to doe what shee will and goe whither shee will And therefore it is rightly called a broade way Answer 2 Secondly this way is called broade because it is the readiest way unto honour riches and pleasure Answer 3 Thirdly it is called broade because the most part of the world walke therein as followes
to the law as the comfortable promises in the old Testament to the Gospell Secondly the places alleadged doe prove onely Answer 2 that the law and the Gospell are joyned in use but it followeth not hence they have the same operation and effect Saint Peter Acts. 2. and 3. And the rest of the Apostles in their sermons tempered the threatnings of the Law and the comforts of the Gospell together by the one drawing the people to repentance by the other ministring hope of remission of sinnes the same course ought the Ministers of the Gospell to take in teaching the people now first in humbling them by the Law and then comforting them by the Gospell but all this sheweth onely a joyning of the Law and the Gospell in use not in nature or propertie Answer 3 Thirdly the Gospell worketh feare and terror per accidens not of it selfe but accidentally and improperly as Saint Paul saith the Gospell is the savour both of life unto life and of death unto death 2 Corinth 2.16 That is properly and of it selfe it worketh unto life but not so unto death for that is not the proper effect of the Gospell but is onely caused by the wilfull contemners and disobedient hearers of the Gospell by whose perverse nature the sweetnesse thereof is turned to bitternesse So then to the faithfull and believers the Gospell bringeth comfort and peace and if it doe not so unto others the fault is in themselves But the law brought terrour to all even to the righteous for Moses trembled and quaked at the delivering of the Law Hebr. 12.21 (e) Willet Synopsis fol. 101 3. P. Secondly this threatning may bee referred unto all that every tree which beareth not good fruit that is every man who doth not bring forth the fruits of righteousnes and religion in his life and conversation shall be cast into hell Wee have here two things to be considered of 1. The Persons Judged 2. The Judgement Section 1 § 1. Every tree Observat In these words Omnis arbor our Saviour teacheth That none of those shall escape judgement whatsoever they are whom God findes guiltie Every man shall bee judged by God at the last who will give to every one according to his workes 2 Cor. 5.10 and cast all that are guilty into hell (f) Psalm 9.17 Many are the examples which wee have to prove this trueth that none shall escape who are but corrupt and fruitlesse trees namely First he spared not Kings as we see in Ahab Saul Balthazar and Herod Neither Secondly Prophets as wee see in Balaam and 850. of Baals priests Neither Thirdly his most deare and beloved people as wee see in Ephraim and Iudah Hos 14.1 Isa 5. Neither Fourthly Apostles as wee see in Iudas For the Lord is no respecter of persons but when all shall stand before him will deale justly with all in judgement neither respecting the person of the poore nor of the rich Sect. 2 § 2. Every tree that bringeth not forth good fruit Quest 1 How many sort of evill trees are there Answer 1 Three according to the fruits to wit First there are some trees that beare obnoxious hurtfull and poysonous fruit Secondly some that beares onely leaves and no fruit at all Thirdly some trees beare idle vaine and unprofitable fruit Now these seeme to be the best because they endeavour to bring forth fruit but because their fruit is not good and profitable they are therfore destroyed also Our Saviour hereby teaching us That none can be secure from the wrath and vengeance of God Observat but onely those whose fruits are approved by him Reade Matth. 3.10 c. Act. 2.38 and 3.19 and Luke 13.6 and Isa 5.5 and Iohn 15.1.2 and Luke 3.8 Why shall none escape the anger of the Lord but Quest 2 those who bring forth good fruits First because a tree is good for nothing else but Answer 1 bearing of fruit Ezech. 15. This is spoken of the vine Secondly because Gods expectation is for fruit Answer 2 that is all that hee lookes for of the tree And therefore when hee lookes for that and findes it not hee curseth the tree as we see in the figge-tree Matth. 21.19 Thirdly God expects fruit and that good fruit Answer 3 and that onely And therefore hee who answereth not the Lords expectation therein shall bee hewen downe and cast into the fire There are three sort of Trees to wit 1. Some beare evill fruit as the wilde Olive and the wild vine These shall presently bee cut downe and cast into the fire Jsa 5.5 c. Heb. 6.8 2. Some beare no fruit these are spared a time to see if they will beare but if not at length they are cut downe also and throwne to the fire Luke 13.6 3. Some beare good fruit but it is but little and that little in part rotten And these are pruned and digged about and manured that they may bring forth better fruit and more plentifull Iohn 15.2 And therefore wee should examine whether wee be of this number or not How may wee know whether God will approve Quest 3 of our works or not By these foure signes namely Answer First examine thy estate and condition wherein thou art say thus unto thy selfe If God should now call mee to give account of my steward-ship what should I say what should I doe should I show my God my gold that I have heaped up together or my pleasure that I have so greedily followed or my land which I possesse what doe I daily doe I make it my chiefest care to glorify my God doe I thinke that day lost and grieve for the losse thereof wherein I doe not either bring some glory unto my God or some good unto my owne soule or some benefit unto my brethren Thus let us examine what wee doe daily and what our actions are if the Lord should call us to account Secondly examine thy by-past zeale if it have not vanished in leaves and vaine shewes hath not thy zeale been more for things circumstantiall and rituall then for substantiall and reall or more against an indifferent ceremonie then a direct sinne Thirdly examine whether thy obedience and fruits have encreased as thy knowledge did encrease or whether thou wert as carefull to performe thy duetie as to know it Fourthly examine thy present religion whether it leade thee unto constancie and encrease in holinesse and good workes that so thou maist bee ripe unto harvest or whether it make thee remisse or carelesse Certainely if wee bee carefull over our wayes and consider well how wee spend our time If wee bee truely zealous for the glory of God according to knowledge If wee labour daily to encrease in knowledge for this end that we might bee bettered in practise And lastly if wee strive daily to adde one measure and degree of grace unto another casting that behinde us which we have attained and striving hard unto the marke Then we may be comfortably assured that the
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
this more amply by and by II. When men deny God the Sonne and this is that deniall which the Text speakes of Whosoever shall deny me elsewhere the phrase is Whosoever shall be ashamed of me Marke 8.30 Luke 9.26 where this addition is put And of my words but the sense is one and the same for our Saviour speakes not here de causa moveme of the cause which moves men to deny Christ whether hatred ignorance feare or shame but de actu negandi of the deniall it selfe and this our Saviour condemnes this hee threatens and this he opposeth to the confession and profession of his name and word Whence we observe That to deny Christ is a great sinne Observ and doth alienate and estrange Christ from us How is Christ denied Quest 2 Christ is denied many waies or there is a manifold deniall of Christ namely either First internall which is two-fold to wit Answ either I. Direct when in heart a man utterly denieth the truth of the Gospell Or II. Indirect when men doe not beleeve in Christ but place their confidence in others and other things and that both for temporall blessings and spirituall graces Or when men deny the Providence of God Give mee not poverty lest I deny thee Prov. 30.9 Secondly Externall which is two-fold to wit either I. Direct when a man denieth Christ with his mouth and this is twofold to wit either First totall when men deny that there is neither Lord or Christ as the Atheists who impudently and blasphemously affirm that there is no Deity no Trinity Psalme 14.1 Or Secondly partiall and this is two-fold namely either I. When men deny that Christ is not yet come in the flesh as the Jewes do Or II WheÌ„ men deny that Christ is the Messias and true God as the Jews did Act. 3.13 Iohn 9.22 and As the Turks and Anti-christ doe 1 Iohn 2.22 Or II. Indirect and this is two-fold namely either First when men deny Christ in opinion and this is two-fold namely either I. When men hold not the truth of the Gospell in all things and in this sense whosoever doth thinke amisse either of God or Christ or Religion are said to deny them As for example First the Valentinians denied that Christ was incarnate and made true man Secondly the Arrians denied his Deitie or that he was true God Thirdly the Epicures deny the providence of God Fourthly the Saduâ—â—s deny the Resurrection Luk. 20.27 Fiftly Adam denied Gods truth and wisedome Sixtly the Pelâ—gians deny Christ to be our sanctifier contrary to 1 Cor. 1.30 Seventhly the Socinians deny Christ to be our Saviour for they who will not acknowledge him to bee such a Saviour as he is described to be in the word deny him to be a Saviour Eightly those deny Christ who forsake and fall away from the truth once received acknowledged and professed embraceing instead of the truth lyes and instruct of the word humane Traditions and superstitious vanities Or II. When men professe not the truth they know and hold they deny Christ for hee is either denied by silence or speech Some speake false against their conscience denying that openly which they know to be true Secondly some dare not openly professe that truth which they know for feare Thirdly some speake of Christ contrary to knowledge out of malice as the Jewes did or out of covetousnesse as the Souldiers did Mathew 28.13.15 They offend here against the profession of Christ and the truth and Religion who either First blaspheme Christ as Iulian the Apostate and the Pharisees and Iewes did who said he had â— Divell or as Pope Iulius 2 did when he said he would eat Bacon Al despetto del Dio even in despight of God Or Secondly when men assent unto errours for as there is but one Christ so there is but one truth and whatsoever is contrary to that is a lye And therefore the servants of Christ are the servants of truth Math. 26.70 Rom. 1.25 And they that deny the truth and accept of errours deny and forsake Christ Thirdly they also deny Christ who silence and conceale their profession who smother the truth in their hearts not suffering the profession of Christ or Religion to appeare unto the world Ioh. 9.20 and 12 42. c. who either are not able or at least are unwilling to satisfie every man who demands or desires to know a reason of their faith 1 Peter 3.15 yea many thinke it now a dayes a high point of wisdome so to elude by ambiguous answers all Questions concerning faith and Religion that no man can tell what Religion they love like or embrace Thus to cloake and cover Religion doth plainly unmaske and discover a denier of Christ Object But it may bee here objected It is lawfull sometimes to conceale some truths yea we are commanded to flie unto another City If we be persecuted where we are and therefore wee may surely conceale Religion Answ 1 First wee may hide some truths sometimes and this is most certaine but wee must neither hide all truths neither some particular truths sometimes Answ 2 Secondly the reason is not alike between fleeing from Persecution and concealing of Religion we having a precept for the one and a prohibition for the other But I omit these two Answ 3 Thirdly observe that there is a double profession of Religion namely I A Profession which is placed in good workes that is when our workes may bee knowne before our Religion And II. A Profession which consists in an open confession Quatenus fit ore of all the principles principal points of true religion Now the first profession is alwaies necessary But the second is not necessary alwaies we must never shew forth or performe any workes opposite or contrary to true Religion or the Doctrine of the Scriptures but we are onely to confesse and professe the Articles of our faith in a fit time and place and upon some serious occasion Secondly Christ is indirectly denied in Practise and this is Five-fold namely I. When Protestants deny Christ by a wicked life 2 Timoth. 3.5 which place is expounded Titus 1.15 c. and 1 Timoth. 5.8 And therefore the warfare of Professors is to deny ungodlinesse and worldly lusts Titus 2.12 For hee that denieth not these denieth Christ II. When Professours talke much of Christ and Religion but shew forth no religious workes or performances not beeing carefull that way to confesse Christ III. When men doe not labour to conforme themselves according to the example of Christ Philip. 2.5 IV. When his word which is taught unto us is not obeyed And V. When we neglect salvation trampling under our feet the blood of the Covenant and sleighting the offers of Christ made unto us in the word and the tender of salvation by him Read Hebr. 2.3 and 10.29 Acts. 3.14 and 13.46 And therefore let us take heed of all sorts of denials of Christ whether externall or internall whether direct or indirect because
as Mat. 24. where somethings are spoken of the destruction of Ierusalem some things of the generall judgment Or else Secondly secundum totum when the same words may be taken in either sense As I will establish the Kingdome of David my servant Psalm 89.34 This may either Historically be understood of David or Typically of all pious and religious Kings So the Lord saith of Salomon If hee sinne I will chasten him with the rods of men but my loving mercy will I never take from him Psalm 89.30.31 This may either literally be understood of David or figuratively of all the Children of God So Hebr. 13.5 I have said I will never faile thee nor forsake thee which is spoken Historically of Iosua Chap. 1.5 But the Apostle understands it Typically of all the children of God Now of this nature is this present Scripture for these things were Typically fulfilled in them and shewed forth unto us for an example 1 Corinth 10.11 As appeares thus Iohns Disciples desire to know whether Christ bee the true expected Messias or not Christ proves that he is Because I. He cures and heales the bodies of men both of blindnesse lamenesse deafnesse deadnesse and Leprosie yea all these both historically and Allegorically And because II. He enlightens the minds of men by the Gospel Christ cured their corporal maladies for the blind received their sight c. Here observe First I confesse that these things have an Hystoricall truth that is that Christ did truely and really cure corporall blindnesse as Iohn 9.29 Secondly that the Prophesies concerning Christ doe in part speake of the same as Esa 35.5 It is foretold that the Messias should open the eyes of the blind and the eares of the deafe c. yea otherwise our Saviours Argument were nothing They desire to know whether hee be the Christ or not He saith he is and proves it thus The Messias shall heale the lame blind deafe and leprous and shall raise the dead Esa 35.5.6 But I doe and have done all this Therefore I am the Messias Thirdly withall wee must confesse that the Prophet Esay in that place doth look higher then these ayming at spirituall graces as well as corporall benefits and cures If the learned Reader doubt of this let him Reade Tremes s Esa 35.5.6 and Muscul and Hyper. s Fourthly therefore it is lawfull for me to ascend or to proceed from the body unto the soul In this place then we are admonished that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne who frees us from death c. Gualt s Two things are very observable in this text namely I. What we are by nature Deafe blind lame Leprous and dead And II. That all these maladies are removed and cured and that onely by Christ of these therefore in this order The blind receive their sight here two things are considerable viz. First that by nature wee are blind Secondly that by Christ wee are illuminated and enabled to see Observ 1 First by nature we are ignorant blind and blockish in spirituall things 1 Cor. 2.14 Ephes 4.18 Quest 4 What is required unto true spirituall sight Answ 1 First for answer to this Question I referre my learned Reader unto Antoninus part 1. Titul 3. Cap. 3. § 1. 2. 3. c. where many rare things are taught concerning spirituall fight Answ 2 Secondly for the satisfaction of the vulgar Reader wee will adde some things and answer that unto spirituall fight many things are required To wit First the purity of the eye For if the spirits of the eye be perverted either by Melancholly or anger or the Iaundice then all things will seeme yellow or greene or the like Thus Mala mens Malus animus If the mind be corrupted then the man is corrupted for Mens eujusque est quisque the mind is the man if the eye therfore be darke how great is that darkenesse if the understanding be perverted so is also the judgement and affections And therefore let us labour for a pure and sanctified mind free from the infection and perturbation of sinne Secondly unto sight there is required the strength of the eye that it may perfectly apprehend the object for a weak sight apprehends a thing imperfectly like the man who said hee saw men walking like trees So when in Religion we see In enigmate onely as in twilight or the dawning of the day that is see something but very darkly and obscurely wee must then labour that our eyes may be perfectly opened that therby we may be able to perceive things truely and as they are in their owne nature as followes in the next particle Thirdly unto sight is required the liberty of common sense that so wee may bee able to judge of things that differ And therefore we must not be like children in understanding as the Apostle saith When I was a Child I spake as a Child I thought as a Child I understood as a Child 1 Cor. 13.10 We must not judge of Religion or the service of God with a carnall eye or the eye of naturall reason but with an eye truely informed that hereby wee may bee able to judge of things truely and aright A melancholly man often thinkes men to be Beares and a mad man friends to bee enemies and hence often-times fleeeth in the face of the Physitian that desireth to cure him Thus in Religion we often thinke the Lord hates us because hee will not give us that which wee desire although it bee as bad as Rats-bane for us Wee cannot endure reproofe from the Ministers of God neither that they should speake unto us but desire rather that they would willingly permit us to runne headlong unto destruction And thus so long as common sense is captivated wee cannot judge of things as they are Wherefore let us labour that our understandings may be enlightned and our judgements truely informed Fourthly unto fight there is required the light of the Sun or Moon or of a candle for three things are ordinarily required unto sight to wit I. The Organ that sees and takes up the Object II. The Object that is apprehended by the Organ And III. The Midst by or through which the Organ doth perceive and receive the Object Although there bee an Object which may bee seene and the Ayre also enlightned yet if a man want eyes hee cannot see that Object Therefore unto sight an Organ is necessary If a man could see and the ayre were enlightned yet if the Object were not in fight or if we could conceive no object to be objected unto the eye then the eye could apprehend nothing Therefore unto sight an Object is necessary If there were an Organ and an Object that is if a man could see or have an eye yea that eye were open and awake yet could he not see if either there were no midst or if the midst were dark For First if there bee no midst betwixt the
and confident in errours and false zeale How is the constancie or confidence of Ministers Quest 5 to be regulated First they must teach nothing but the word Answ 1 and truth and Gospel and religion onely that which they receive from the Lord 1 Corinth 15. Act. 20.28 Answ 2 Secondly they must herein propound no other ends unto themselves but only the glory of Christ and the progresse of the Gospel not their owne praise or profit Answ 3 Thirdly they must utter and deliver nothing at least publikely either rawly or undigestedly or rashly or inconsiderately or unmodestly which afterwards upon serious and mature deliberation they are ashamed of or repent Answ 4 Fourthly they must remember that they serve God and not men and that I. Hee will protect and defend them so long as they are about his work worship service Yea II. That hee will call them to give account of their stewardship and if they have beene negligent then their judgement shall be great But III. If they have beene faithfull in the Ministerie then great is their reward in heaven Answ 5 Fiftly they must deny the world and themselves yea all things that might hinder and distract them from the faithfull officiating of their great and weighty calling And in these things the constancie and confidence of Ministers doth consist As these words went you out to see a Reed shaken with the wind are referred to Iohn and according to the opinion of some spoken in Iohns defence So are also these went you out to see a man in soft rayment or one who was gorgeously attired as Courtiers use to bee No Iohn was no such man for he lived austerely Here two things are observable viz. Luk. 7.33.34 First Christ lived otherwise then Iohn did â—t and yet he praiseth Iohn to teach us Observ 2 That others are not to be deprived or defrauded of their due and deserved praise because wee our selves doe otherwise Secondly that an austere life is commandable amongst Christians Why is an austere life so commendable for the Saints First because wee have denied the world being crucified unto it and it unto us Rom. 6.2 How can they that are dead in sinne live therein and how can they that are dead unto the world delight therein Secondly because a Court-like fine feminine dainty and soft life becomes not a Saint Thirdly because how can we perswade others to mortification if we our selves be contrary Answ 2 Secondly some imagine our Saviour to have propounded this question Went you out to see a Reed shaken with the wind by way of reproofe unto the people and it seemes to incline to both as if Christ should say Iohn was no Reed that is I. A contemptible and despicable man or one who was worthy to be sleighted Matth. 12.20 and 27.29 Yea although hee was but a meane man in the eye and estimation of the world yet the Ministery of the word is not to bee despised for the poverty or low estate of the Ministers II. Iohn was no spectacle or gazing stock curiously to bee looked upon or to bee heaâ—d onely out of a curious and itching desire to heare new things but out of a desire to learne and that thereby both life and soule might be reformed and renewed § Yea I say unto you and more then a Prophet Sect. 3 Our Saviour by his authority Ego deco doth confirme their judgement who did so highly esteeme the Prophet and pronounceth him to be greater then a Prophet and more honourable then those who live in Kings Courts Whence wee may learne That it is a greater praise Observ and commendation to be a Prophet then to be highly honoured and favoured in the Courts of Princes Deut. 34.10 and 2 King 8.15 Why is a Prophet so full of honour esteem Quest 1 First because hee is the Interpreter betwixt Answ 1 God and his people Secondly because they have power to beget Answ 2 children unto God Michah 3.8 and 1 Corinth 5. whence Kings have called them Fathers Thirdly because they pray for us and blesse Answ 3 us Fourtly because they are inspired from above Answ 4 and enlightned with a divine spirit Michah 3.8 and 2 Pet. 1 20. c. which is most excellent of al. What things are requisite in a true Prophet Quest 2 First hee ought to know hidden and secret Answ 1 things and that either I. Absolutely things to come Or II. Respectively and thus he ought in respect of himselfe to know things which are remote or done out of his presence as Elias knew of the avarice of Gehazi or in respect of all hee ought to know the frame and temper and disposition and secret passages of the heart of man in generall although he cannot know the secrets of any particular mans heart without a speciall revelation Secondly he ought to understand and to bee Answ 2 skilfull in the mysteries of the word not in the matters of the world Thirdly hee ought to deliver no message unto Answ 3 to the people but that which he receiveth from the Lord and that which he receives that hee must deliver is the Lords command not as his owne conceit Iohn 11.51 Fourthly hee ought so to bee taught that he Answ 4 may understand what is taught him for otherwise hee is a Seer not a Prophet Pharaoh Baâ—â—asar Nebuchaâ—â—â—zzar saw visions but they did not understand them and therefore were no Prophets Fiftly a Prophet ought to be inspired with a Answ 5 Propheticall Spirit and power that he may thereby be able both to understand himselfe and to declare unto others the misteries of Religion and hidden things of God How was Iohn Baptist more then a Prophet Quest 3 First because hee prophesied in the womb Answ 1 Luke 1 4â— Secondly because he was nearest unto Christ Answ 2 of all the Prophets the other Prophets prophesied that Christ would come hereafter this Prophet proclaimed that hee was come already and was the first Preacher of the Gospell Mat. 3.2 Thirdly hence he spake more plainely and plenarily of Christ then any or all the rest As He is amongst you And I stand in need to be baptized of thee And behold the Lamb of God And He must increase and I must decrease and the like Answ 4 Fourthly Iohn is greater then the Prophets because hee was foretold of by the Prophets and was partly the Object of the Prophets Reade Esa 40. Malach. 4. Answ 5 Fiftly Iohn was Terminus legis Evangelij As Iacobs hand held Esaus heele so Iohn as it were with one hand held the Law and with the other the Gospell and was the last Prophet and the first Apostle yea like the corner stone of the Old and New Testament Verse 10 VERS 10. For this is hee of whom it is written Behold I send my Messenger before thy face which shall prepare thy way before thee Observ Wee may observe hence That Christ prepares the heart before he will possesse or inhabit it
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
neither Gold c. pt 2. folio 14. Prudence Wisedome The difference betweene Wisdome and Prudence pt 2. folio 91 a. The difference betweene naturall and spirituall Wisedome pt 2. f. 93 b. What those must consider who are endued with naturall wisedome pt 2. folio 329 b. Divers questions concerning Wisedome in generall and good Wisedome in particular pt 1. fol. 438. and pt 2. folio 23 91. 93 a. Why carnall Wisedome so frequently opposeth the Law of God pt 1. folio 181 b. 340 a. and pt 2. folio 91 b. 92 b. 93 a. Publicanes Concerning the lawfulnesse of the Publicanes calling and why they were so odious and infamous pt 1. folio 260 b. 494 a. Punishment See Condemnation Purity See Godlinesse Purging See Cleansing Purgatory Controverted questions concerning Purgatory pt 1. folio 75 b. 76 a. 202 b. 210 b. twice and pt 2. folio 126 127 128 129 b. Q. QUestion 's See Interrogations Queene What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was betweene the Queene of the South and the Jewes pt 2. fol. 133. R. RAchell Who Rachel that wept was part 1. folio 48 b. Raine-Water The nature of Water and Raine Part 1. fol. 256. Ramah Where Ramah was pt 1. fol. 48 b. Reading To Read How the Scriptures are to be read Pt. 2. folio 75 a. Reason Wherein and how Reason is opposite to Religion pt 1. folio 340. Rebellion It is not lawfull by Rebellion to avoid Persecution pt 2. folio 28 a. 310 a. Reckoning See Account Reconciliation See Forgivenesse Redemption Divers questions concerning Redemption Pt. 2. folio 263 b c. Reed What our Saviour meant by a Reed shaken with the wind pt 2. folio 69 a. Refreshing Rest What Rest imports who may rest pt 2. folio 100 b. 102 b c. Who shall be Refreshed by Christ and and who shall not Pt. 2. fol. 102 b. 103 a. Regeneration Divers necessary and profitable questions concerning the definition necessity meanes markes and impediments of Regeneration pt 1. fol. 113 a. 412 b. 425 426 a. and pt 2. folio 93. 247 248 249 250 251. Reliques of sinne in the Regenerate pt 1. fol. 467 Rejecting See Casting off Rejoycing See Ioy. Relapsing See Apostacy Religion Questions concerning the Impediments of Religion and the remedies against those impediments Pt. 1. fol. 34. and pt 2. fol. 45 b. 52 a. 227 a. 267. Questions concerning the true Religion Pt. 1. folio 35 b. 125. b. and pt 2. fol. 40 b. 46 a. 52 a b. Those who forsake Religion shall bee forsaken by the Lord. pt 2. fol. 6 a. Religion is not contrary to reason pt 1. folio 339 c. It is an excellent thing to be a Religious man Pt. 2. fol. 198 b. 199. Questions concerning the false Religion pt 1. folio 272 b. 273 a. and pt 2. folio 177 b. 178 179. Remission See Forgivenesse Renovation See New or Newnesse of life Repentance See Conversion Repititions Questions concerning the use utility of Repitition in preaching Pt. 1. fol. 349 b. and pt 2. folio 213 b. Reprehension Reproofe Questions concerning Reprehension viz. why and how Sinners must be reproved and who must reprove and who must be reproved and the markes and notes of holy reproofe pt 1. fol. 71. 267. 394 b. 397 b. 398 a. and 491 b. and pt 2. 300. Reputation See Fame Resistance To Resist What is meant by this word Resist pt 1. f. 245 b c. Rest See Refreshing Resurrection The Resurrection of the body proved pt 2. fol. 285 a. 286 a. Questions concerning the Resurrection of Christ pt 2. folio 383. Revelation Divers questions concerning the kinds of Revelation and the Revelation of Christ his word and truth unto us Pt. 2. fol. 81. 93 b. 94 a. 137 a. 181 a. Revenge Vengeance We must not revenge injuries pt 1. fol. 246 a. Revile See Backbiting Reward The true Reward of the righteous is after this life and why and the Objections to the contrary answered pt 1. fol. 142 a. 169. and pt 2. fol. 258 b. Riches Rich men Divers questions concerning the lawfull using unlawfull abusing and loving and laying up of riches and adhering unto them Pt. 1. fol. 327 b. 328. 336 337 360 b. and pt 2. fol. 330. Why rich men are not so happy as the poore Pt. 1. fol. 138 b. Righteousnesse See Iustice Rocke Who is the true Rocke pt 1. folio 440. What was signified by the rending of the Rockes at Christs suffering pt 2. folio 380 a. Rome The Church of Rome is fallen from the true Religion Pt. 2. f. 6. S. SAbbath or Lords day Divers profitable and necessary questions concerning the Sabbath pt 2. fol. 113. 115 116. 381. Sacrament Questions concerning the institution and administration of the Sacraments pt 1. fol. 79 b. and pt 2. fol. 34. 389 b. 390 a. Sacrifice Divers questions concerning the Sacrifices of Christians pt 1. fol. 36. 204 b. 207 a. and 324 b. and pt 2. flo 298. Sadduces See Pharisees Saints Controverted questions concerning the intercession invocation and adoration of the Saints pt 1. fol. 129 b. 130. 132 b. 174. 290 b. 291 292. 447. and pt 2. fol. 56 a. 214 b. 285 b. 323 a. 379. Against the canonizing of Saints pt 2. fol. 262 b. The Saints in heaven know one another pt 2. folio 200 a. Whether there be any overplus of the Saints sufferings and satisfactions which belong unto the Church-treasure pt 1. folio 188 a. and pt 2. fol. 44 a. Salomon Whether Salomon was saved or not pt 2. folio 324 b c. Wherein the Lillyes excelled Salomon pt 2. fol. 347 a. Salt Divers questions unworthy observation concerning good and unsavoury Salt pt 1. fol. 170 171. Salvation Questions concerning the necessity certainty cause conditions way and meanes unto salvation and the number that shall be saved pt 1. fol. 186 b. 416 b c. 420 b. 455 b. and pt 2. fol. 97. b. 100 b. 1â—5 b. c. 311. Divers erre concerning salvation pt 1. fol. 421. Outward profession of Religion alone is insufficient unto salvation but zealous profession shall be rewarded with glory pt 1. fol. 41. 43 a. Salutation What the salutations of the Iewes were pt 2. fol. 20 a. Samaria Samaritanes Why the Apostles were forbidden to preach unto the Samaritanes Pt. 2. folio 5 b. 6 7. What Samaria and the Samaritanes were and why the Samaritanes were so odious unto the Iewes pt 2. fol. 5 b. 6 b. 7. Sampson Wherein Sampson was a type of Christ pt 1. fol. 52 b. Sanctity See Godlinesse Sanhedrim See Consistory Sathan See Devill Satisfaction Divers questions concerning Satisfaction both unto God and man pt 1. fol. 71 b. 72 a. 205. 314. 445 b. 490 b. and pt 2. fol. 258 a. 366 a. Whether one man by his overplus of obedience may satisfie for another pt 1. folio 65 a. and pt 2. folio 325 b. Scandals See Offences Schooles See Collegies Schollers See Learning Slander See Backbiting Scoffers Beriders Questions concerning the punishment of Scoffers pt 1. fol.