settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
they have other writings of more worth than these are Danaeus in Epiphanio calleth these Nasahaeos The fourth sort of Nasarites which are the second hereticall are of the Christians borne in Pella in the yeare of Christ 37. who would have all the ceremonies to be observed and that for these two causes I. Because the Apostles themselves observed them for a time II. That so they might avoid persecution Gal. 3. Quest 3 How may this be applied with Benefite or to whom Answ I answer It may bee applyed either unto Christ or into our selves Quest 4 How may this be applyed unto Christ Answ I answer Christ is a Nazarite I. Literally according to the second sort of Nazarites because he was brought up there II. Spritually according to the first sort of Nazarites but not one of those who were separated and set apart unto God BY VOVV but by the Ordination and appoyntment of God Quest 5 How may this be applyed unto us I answer Wee as the members of Christ ought also to bee Nazarites unto God Nazar signifies one that is separated Answ as Ioseph amongst his brethren and divers others Gen. 49.26 and Deut. 3.16 and Lament 4.7 and Amos 2.11 that is first in generall wee must bee separated from the world c Rom. 12.2 1 Ioh. 2.15 Secondly particularly I. First cut not the haire let no razor come upon your heads this hath a double signification first it signifies fortitude and strength teaching us three things 1. To bee constant and resolute in our obedience that nothing may divert or hinder us from the service of God 2. To fight manfully even unto bloud against sinne Hebr. 12.4 3. To bee constant in the profession of the truth even unto death as the three children d Dan. 30.17 were Secondly it signifies a certaine neglect of outward ornament or bodily adorning Teaching us to mortifie our affections unto the world to labour that the world may bee crucified unto us and that we may looke upon it as a dry branch and a withered stocke wherein there is no beauty nor comelinesse that wee should desire it II. Secondly abstaine from wine this signifies temperance and therefore let us learne to mortifie our affections in all worldly things using the world as though we used it not e 1 Cor. 7.30.32 Principally take heed of Drunkennesse this breakes our vow of a Nazarite unto God III. Thirdly touch no dead carkasse that is leave all mortified affections the lusts that are killed let them never be revived the sinnes that are left let them never bee learned f Rom. 6.2 put off sinne for ever and take heed of turning with the Dogge to his vomit or the Swine that is washed to the wallowing in the mire lest that the latter end bee worse than the beginning g 2 Pet. 2.20.21 CHAPTER III. Vers 1 Sect. 1 §. 1. VERS 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea Obiect THE Papists object this place to prove the lawfulnesse of Monasticall Vowes arguing thus Iohn Baptist lived from a childe in the wildernesse therefore it is lawfull for young ones to professe Monkerie Answ 1 I answer First Iohns example was extraordinary as his office and calling was singular and therefore he is no more to be imitated and followed in his solitary life than in his diet of Locusts and wilde honey he sprang also in his mothers wombe which I thinke Monkes and Eremites doe not Answ 2 Secondly it is not certaine at what yeares Iohn entred into the wildernesse for hee was thirtie yeares old when hee came and preached in the wildernesse as followes afterwards b Willet Synops f. 343. Sect. 2 § 2. In those dayes Here divers questions may be propounded Quest 1 First in what yeare of Christs age was this Answ I answer This seemes to bee presently after Christ turning aside into Nazareth mentioned Chapter 2.23 but it is not for it was in the 15 yeare of Tiberius and in the 30. yeare of Christ as appeares by another of the Evangelists a Luk. 3.1.23 Quest 2 How could Christ be so long time unknowne seeing there had been so many manifestations of him Answ 1 I answer First because those revelations of the wise men of Anna and Simeon and of the Sheepheards and the consultation of the Priests were all private Answ 2 Secondly because God had given them over to drowsinesse and the spirit of slumber and therefore they did not marke nor observe these things Quest 3 Why are there so many yeares intermitted wherein there is no mention made of Christ For hee came out of Egypt when hee was about two yeares old and at this time hee was about 30. as is sayd before so that for the space of 28 yeares there is no mention made of him Answ 1 To this I answer first of all Certainly many things are omitted by this our Evangelist as first the Purification of the Virgin before Christs flight into Egypt Secondly Christs disputation with the Scribes when hee was about twelve yeares old b Luk. 2 4◠Thirdly this obedience unto his parents Luk. 2.51 Fourthly his growth and increase in Spirit and Grace Luk. 2.40 Stature of Body Luk. 2.52 Fifthly and many things were done in this interim which are not mentioned at all This was done to teach us that the holy Answ 2 Spirit would not satisfie our curiositie but declare onely the things which appertain unto salvation The holy Ghost writes not Observ what wee curiously desire to know but what seemes best unto himselfe the will of God being regula recti the true rule of equitie What dayes or times were these to the Iewes Quest 4 I answer Miserable and full of calamitie for first they were in subiection under the Romanes Secondly Pilat was governour who had mingled their bloud with their sacrifices c Luk. 13.2.3 Thirdly Herod their King was lascivious and cruell Fourthly the Scribes and Lawyers were divided into divers Sects the Pharisees were proud and superstitious the Sadduces prophane and Atheisticall the Esseenes few and despised Fifthly the Priests were covetous corrupting all things their sacrifices were polluted their governement changed having two high Priests at once Sixthly the common people were contumacious and on all sides afflicted and in diebus illis in those dayes comes the preaching of the Gospel unto them Teaching us that affliction strowes the way to mercie adversitie being unto mercie Observa as the foyle unto the Diamond the greatnesse of mercie not being perceived untill wee want it and therefore the Lord afflicts that mercie may bee the more sweet and acceptable unto us What times and dayes were these to Iohn Quest 5 Baptist who now began to preach the Gospell These were the dayes when hee was called to preach the Gospell Answ and to prepare the way for Christ for before this time hee was in the wildernesse d Luk. 1.80 whence two
9. And thinke not to say within your selves Vers 9 wee have Abraham to our Father for I say unto you that God is able of these stones to raise up children unto Abraham Obiect Answ The Jewes here object unto Iohn either wee are the children of Abraham or none are To this the Baptist answers Deus potest that God can raise up children unto Abraham even of stones and therfore there is no such necessity that they must needs be the sonnes of Abraham God is able of these stones to raise up children unto Abraham Quest 1 What is the meaning of these words Answ 1 I answer first they may be understood literally thus that God Almighty who created all things by his word can procreate and raise up even of stones righteous men who should bee the spirituall children of Abraham and so more true and more noble sons than they were who were his naturall children but not spirituall Answ 2 Secondly this may be understood Metaphorically thus that the Lord can raise up faithfull children unto Abraham even of the Gentiles who although for the hardnesse of their hearts and stolidity and grosse idolatry they are called stones yet the mercy of God can make them holy and spirituall men and consequently worthy to be called the children of Abraham Quest 2 It may hence yet be asked how many wayes God doth produce and make man Answ I answer five First hee makes man without man or woman and thus he made Adam Secondly he makes man of man without woman thus he made Evah Thirdly he makes man of woman whithout man and thus hee made Christ Fourthly he makes man of man and woman according to the common course of nature and thus hee makes all us the naturall sonnes of Adam Fiftly Deus potest God could make children and sonnes even of stones as in this verse Vers 11 §. VERS 11. I indeed baptise you with water unto repentance but he that commeth after wee is mightier then I whose shooes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire Sect. 1 § 1. The Papists say the baptisme of Iohn was of another kind then Christs baptisme was a Bellar. li de bapt ca. 20.21 and they prove it from this verse thus Iohn himselfe saith I baptize you with water but he shall Object 1 baptize you with the Holy Ghost Therefore Iohns Baptisme and Christs was not all one Iohns baptisme not giving the Holy Ghost as Christs did We answer Answ Iohn speaketh not of divers baptismes but of divers operations and ministeries in one and the same baptisme for Iohn as all other Ministers doe did but give water and Christ co-operating and working together with them giveth the Holy Ghost But they object againe Iohn doth not say Object 2 Christ doth baptize with the holy Ghost but he shall baptize therefore Christ did not baptize together with Iohn by his Spirit b Bellar. cap. 21. We answer Answ as Iohn here speaketh of Christ in the future tense so the same Iohn speaketh else where of Christ in the present tense c Ioh. 1.33 1. saying this is he which baptizeth with the Holy Ghost therefore Christ did both then baptize with his Spirit afterwards also more manifestly when the gifts of the spirit began to be shed forth more plentifully upon men 2. The same Iohn speaking of Christ saith Behold the Lambe of God that taketh away the sinnes of the world d Ioh. 1.29 hee even then when Iohn baptized did take away sinnes 3. Iohn testifieth of Christ that of his fulnesse wee have all received e Ioh. 2.16 and therfore even then Christ baptized with the Spirit which was signified by receiving of his fulnesse Against these three proofes they object three Object 3 things First that Christ is said to baptize with the Spirit not that then he baptized but to signifie that when he baptized he should not onely baptize with water but with the Spirit To this we answer first if Christ then onely Answ 1 began to baptize with the Spirit when he baptized with water it would follow that hee never baptized with the Spirit for it is certaine that he baptized not with water f Ioh. 4.2 as St Iohn the Evangelist saith that Iesus himselfe baptized not but onely his Disciples Secondly that Christ at that instant baptized Answ 2 with the Spirit is evident from Iohns words g Ioh. 1.33 Hee that sent mee to baptize said unto mee upon whom thou shalt see the Spirit come downe c. that is he which baptizeth with the Holy Ghost Christ then immediatly at the comming down of the Spirit baptized with the Spirit unlesse they will say he received the Spirit in vaine Against the second proofe they object Christ Object 4 did not then take away sinnes but it is signified that afterwards by his death hee should take away the sinnes of the world To this wee answer Answ that it is very grosse and absurde to say that Christ did not take away the sinnes of the world before his death for the Prophet David saith h Psa 32.1.2 Blessed are they whose sins are for given whence it is plaine that even under the law by faith in Christ to come they found remission of sinnes And thus much for the resolution of their objections It may now bee questioned how doth it appeare that Iohns baptisme was the same with Quest 1 Christ I answer by these reasons Answ The first is taken ab absurdo because a threefold absurdity would follow from the deniall of it First this would give occasion to the Anabaptists more to enforce their doctrine of Rebaptization Secondly if Iohns baptisme were onely a preparation unto another baptisme why then was it not received by all men Thirdly if it were onely for the sanctifying and consecrating of the water why was any more baptized then Christ for he was baptized for this end to sanctifie this ordinance as followes verse 16. The second reason is because the Baptist baptizeth unto the remission of sinnes l Mark 1.14 and there is no remission sealed unto us but onely by the Sacraments of Christ and therefore it was the same baptisme The third reason is because Iohns baptisme was the Sacrament of his doctrine and therefore if his doctrine were the Gospel then his baptisme was the Sacrament of the Gospell and so the same with Christ The fourth reason is because otherwise Christ and his Apostles were not rightly baptized for Christ was himselfe baptized of the Baptist ver 16. and the Apostles were not baptised of Christ because he baptised none and therefore it is most probable that the most of them at the least if not all were also by Iohn baptised The fift reason is because Christ was circumcised and baptised that he might be united both to the Church of the Jewes of the Christians by the Sacraments of them both that is to the
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
instruments of God for the gathering together of men unto the faith And therefore our Saviour here commandeth us to pray unto the Lord of the harvest § 3. That he would send forth labourers Sect. 3 How manifold is the sending of Ministers Quest 1 It is either First Extraordinary Answ as was frequent in the old Testament when sometimes men sometimes women were suddenly inspired with the Spirit of Prophesie Secondly Ordinary and this is two fold viz. I. An internall vocation and call from God and this hath in it these two things namely First God excites and stirâ— up such to have compassion upon the Church and Children of God and to desire that they were able to serve God in this great work of gathering in his harvest Secondly then God makes them able Ministers not of the Letter but of the Spirit 2 Corinth 3.6 II. An externall calling from men appointed for this end For the gatherers of this harvest must be both missi and permissi sent by God and allowed by men By the name of Labourers which our Saviour here gives to Ministers we may observe That the Ministers of the word are ordained unto labour Observ How doth it appear that the calling of a Minister Quest 2 requires so much labour and pains First it appears by the names given unto them Answ 1 they are called Fishers Mat. 4.19 Luke 10.2 and coÌ„manded to be painfull faithfull Shepherds Ioh. 21.15 c. Act. 20.28 and 2 Tim. 4.2 5. They are called Souldiers and Planters and Builders and the like 1 Cor. 9. and 3.7 and 16.10 16. and 2 Cor. 6.1 5 c. and 11.23 Philip. 4.3 and 1 Thess 5.12 and 1 Tim. 3.1 and 2 Tim. 4.5 Secondly by the work of the Ministers it appears Answ 2 that their calling requires much labour and pains For their work is to attend unto the Church of Christ which is no small work containing therein these four things namely I. To preach the word publikely Mark 16. 16. and 1 Timothy 5. â—7 and 2 Timothy 4.2 II. To labour by preaching to make thâ—â—â— people perfect men in Christ Jesus 2 Cor. 11.2 Colos 1.28 III. To love their people with their hearts and inwardly to be carefull of them and to pray for them Gal 4.11 IV. To suffer affliction and persecution if need require for the good of their flocks Reade 1 Cor 4.11 c. and 2 Cor. 4.8 c and 11.23 and 2 Tim. 2.3 c. Quest 3 How may a good Minister and painfull labourer be known Answ 1 First a good labourer gains more by his working than he spends upon himself in his diet so a good Minister doth not spend all his labour and study upon his flock but still saves and gains something for himself being himself bettered by his preaching and study Answ 2 Secondly a good labourer spends in a manner the whole day in labour and but a small part of it in eating so a good Minister spends both day and night 1 Thess 2 12. in care labour and study and in comparison of the time therein spent spends but little in refreshing of himself Answ 3 Thirdly a good workman works as painfully when his Master is absent as when he is present so we though absent in body should yet notwithstanding be present in spirit and as carefull privatly to pray for those who are under us as publikely to preach unto them Answ 4 Fourthly a good labourer is a shamed to come into his Masters sight that day that he hath been idle so a faithfull Minister will cry Perdâ—dimus diem and grieve for the mis-spending of any one day wherein he hath not brought some glory to God or good to his Church or benefit or comfort to some of his children Answ 5 Fiftly if a good labourer labour all day and gain nothing then he grieves for his bad successe so the good Ministers of God grieve and mourn when they labour all night and catch nothing Reade Luke 5.5 and Heb. 13.17 Sect. 4 § 4. Into his harvest Observ We may observe hence That the end of a Ministers labour is to gather in Gods harvest Here we must take notice of two things to wit First in every age of the world there is a double labour of Ministers namely first Seâ—d-time then secondly Harvest-time first they must sow then they must reap Rom. 15.20 and 1 Pet. 2.25 Secondly as in America there is a perpetuall harvest there being something ripe every moneth in the year in some part or other of it so is it with the Ministers 〈◊〉 for alwaies so long as the world lasts there will be a perpetuall harvest some still ready to be gathered to the faith and the profession of Religion What are the works which God requires of these labourers Quest God requires of them these divers and severall works viz. First to sow the â—eed that is Answ to preach the Word And Secondly to water it that is to nourish and cherish what begins to take root or to labour daily that the Word may be the more cleer to the understanding of the hearers and that they may grow up and increase in knowledge Ego plantavi hoc est initia pâ—sui quia primus â—ester â—â—â—tor fui Apollos verò â—igavit hoc est bene positam doctrinam illustravit â—â—â—it g Aretius in 1 Cor. 3.6 Thirdly to hedge in the corn that it be not trampled down that is labour to fence them about with Domminations Threatnings and legall fears that thereby they may be kept from sin and to hedge them in with sound Doctrine that the viperous brood of Heretikes may not seduce them Fourthly to labour to ripen the corn that is to strive that they may be the surer fixed and rooted in faith and built up in all holy and spirituall knowledge Ephes 1.18 Fiftly to harrow the field and to break the clots thaâ— is to labour to break and humble the obduâ—â—â—â— and obstinate hearts of hardned sinners by the hammer of the Word Sixtly to gather in the Wheat that is to gather men unto the Communion of the Saints for there is a double gathering of the righteous namely I. By the Ministery of earthly Ministers the Preachers of the Word when they are gathered unto the faith and profession of Religion and the true Church II. By the Ministery of heavenly Ministers the Angels when by them they are gathered into Gods gainer that is the Triumphant Church in heaven Seventhly to cast the Tares into the fire that is to give over unto Satan those who will not repent This we do unwillingly and alwaies but hypothetically because we are commanded to be mercifull and charitable and to hope the best TO THE CHRISTIAN READER CHRISTIAN READER If thou knowest me I know thou standest amazed and no wonder to see the insolencie of this our Age and how truly the Poet prophesied when he said Scribimus indocti doctique poemata passim That with the Cripple
II. Because the affection opens the understanding we easily beleeve what wee earnestly love III. Because God crownes this affection towards his Ministers with a spirituall blessing Secondly those that receive the Prophets shall receive that reward which the Lord hereafter will give unto the Prophets CHAPTER XI Vers 1 VERS 1. And it came to passe when Iesus had made an end of commanding his twelve Disciples he departed thence to teach and preach in their Cities Sect. 1 § 1. When hee had made an end of commanding his Disciples Observ 1 OUr Saviour here expressly teacheth us that the commission of preaching is a command and therefore wo be unto him that being called thereunto neglects it 1 Corinth 9.16 The worke of preaching neither hath his beginning from us for God commands it and it is his service neither ends in us the end thereof beeing to call and reduce Children unto their Fathers Malach. 4.6 and wee but Gods labourers sent into his Vineyard to gather in his vintage Math. 9.38 Quest 1 What is here required of Ministers Answ They must acknowledge the necessity of preaching and the injunctions of God who hath enjoyned First Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they must preach as in this verse And Secondly Quid what they must preach the words of life Acts. 5.20 Thirdly Quibus To whom they must preach The Apostles must preach to the lost sheep of the house of Israel Mat. 10. and to all Nations Mat. 28.20 Pastours must preach unto that flocke which is committed unto their charge Acts. 20.28 Fourthly Quando When they must preach In season and out of season 2. Tim. 4.2 Fiftly Quomodo how they must preach as becomes the Oracles of God 1 Peter 4.11 And therefore Preachers must be made all things to all men 1 Corinth 9 19. c. if by any meanes they may winne any they must be meeke long-suffering and gentle 2 Timoth. 2.24 and endure al things so long as they may preach Christ Philip. 1.15.19 What is here required of people Quest 2 They must acknowledge the necessity of hearing Preaching is a Relative word Answ and cannot goe without his Correlate a man cannot be a Preacher except he have hearers unlesse people would have us to doe as blind Bedaes boy made him doe Preach unto the Stones which Christ never required of us but onely enjoyned us to preach when we had some to Preach unto But it will be objected Object people are no where commanded to heare and therefore where there is no command to heare there is no necessity of hearing First a command here is needlesse if a Treasure Answ 1 be offred unto a poore man or meat unto a hungry man or drinke unto a thirsty man or Clothes unto a naked man what necessity is there to command them to take them when their necessity requires them yea they who have any tast of the word at all which was sweeter to Davids taste then the honey or the honey comb will desire it Acts. 13.42 and receive it with joy Secondly wee have both Comminations and Answ 2 cautions in the word of God concerning hearing and therefore there is implicitely a command to heare Proverb 1.24 c. All those are greevously threatned who will not heare yea because they would not heare Mat. 10.15 Our Saviour saith It shall bee more tolerable for Sodome and Gomorrha at the day of judgement then for that Citie which will not leare the word when it is offred unto them Mat. 22.7 Those who were invited to the Marriage of the Lambe are slaine because they would not come Besides these Comminations denounced against all those who will not heare we have a caution given to all those who doe Luke 8.18 Take heed how yee heare Sect. 2 § 2. In their Cities The Evangelist here by their Cities meanes the Cities where the Apostles had first preached Observ Whence Note that the Preaching of the Ministers is to be perfected by the preaching of Christ For if the word preached by them bee not mixed with faith which is imprinted by Christ it profits not Hebr. 4.2 And therefore our Saviour sends them before his face Luke 101 that is he sent the Apostles before intending himselfe to follow after because their preaching without his was but in vaine Man onely working upon the eare but Christ upon the heart and that by his holy Spirit Quest 1 Doth not this derogate from the dignity and excellency of the Ministerie Answ Nothing at all for Christ doth not worke upon the heart by a worke separated from the Ministery of the word but by the Ministery of the word the preaching of the word being an Instrument as the Sacraments also are to convay grace unto us or to worke grace in us and hence Christ makes us able Ministers 2 Cor. 4 6. and waters that which wee plant Quest 2 Who are here to be blamed Answ 1 First they who seeke for Christ without the Ministery of the word or they who hope to find Christ although they sleight and neglect the word preached unto them Answ 2 Secondly they are faultie on the other side who rest in the Ministery of the word without Christ And therefore I. They who desire to be made partakers of Christ must seeke the word receive the Ministers thereof and embrace the preaching of the Gospell II. They who heare and receive the word must yet further expect and desire that Christ by the internall operation of his Spirit would work upon their hearts in and with his word Verse 2.3 VERS 2 3. Now when Iohn had heard in the Prison the workes of Christ he sent two of his Disciples and said unto him Art thou hee that should come or doe wee looke for another Sect. 1 § 1. When John had heard in the Prison Observ In the eleventh verse of this Chapter our Saviour saith there was no greater amongst the sonnes of men then Iohn the Baptist and yet he is cast into Prison To teach us That the greatest and best and deerest of the Children of God are subject to affliction Reade Acts. 14.22 and 2. Timoth. 3.13 and Hebr. 12.8 Why are the best and most holy afflicted Quest 1 They are afflicted for a fourefold respect Answ or consideration namely First Respectu sui in regard of themselves there is in all even the best a roote of sinne and therfore our hearts must bee plowed up by the Coulter and Plow-share of affliction that so the root of sin may be cast out Ierem. 4.4 Winter corrects and helpes the overflowing and abounding of humours and the fore-skinne is to bee cut off Deuter. 30.16 Secondly Respectu Dei in regard of God that thereby he may shew himselfe to be the Phisition of his Children yea and that not onely a wise but also a just Phisition It may here be objected Object that God can cure without meanes and therefore what need hee afflict us seeing hee can rectifie whatsoever is amisse in us if hee
please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
in his word III. Whether are we sensible of internall light within in our hearts Or are wee yet in darkenesse Answ 3 Thirdly Christ teacheth us by his workes either towards us or our brethren or others And thus he teacheth us two manner of wayes namely I. Afflictionibus by his judgements and afflictions he teacheth us to know sinne Micah 7.9 and to see the plague in our owne hearts 1 King 8.38 And therefore if wee desire to know whether wee be taught by Christ or not let us examine whether our afflictions or the afflictions of others have reduced and brought us home unto him and that First by the examination of our consciences And Secondly by the hatred of our sinne And Thirdly by the operation of reconciliation with God And Fourthly by the corroborating of our resolution to lead a new life And Fiftly by an augmentation in sanctity and uprightnesse II. Benedictionibus by his mercies and blessings and thus he doth excite our love and thankfulnesse unto himself and proves wheâ—her we know how to use these aright or not And therefore let us examine First whether do we use temporall blessings as servants or as Masters and Lords Many are slaves unto their riches and possessed by their possessions Secondly whether are wee thankefull unto God for his mercies shewing it by our Liberality and good workes 1 Timoth. 6.18 Many care for nothing but that their estates may encrease but Sic crescere est macrescere thus to increase is indeed to decrease and thus to grow fat in body or estate is to grow leane in soule like the Israelites who had Quailes and Manna but leannesse within their bodies were stalled and their soules starved But if we desire to approve our selves to be taught by Christ we must labour â—aily to increase the fruits of righteousnesse and Religion like good Trees who bring every yeere more fruit then other Fourthly Christ teacheth us by his example Answ 4 Christi actio nostra instructio anâ— therfore if we be the Disciples of Christ we must labour to be like our Master Luke 6.40 yea to be like minded Philip. 2.5 and to walke even as hee also walked 1 Iohn 2.6 And to learne of him in this verse Hence two Questions spring up viz. How many sorts or kinds of imitation are Quest 3 there Imitation is fourefold to wit either First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall Answ this is a counterfeiting or imitating of nature and is the chiefest part of the art of Limming or painting for the Painter doth imitate in all things the same variety which nature doth although hee cannot infuse life into his Picture as nature hath done in the party pictured For the painter can goe no fuâ—ther then colours and as farre as they will goe he will imitate nature very neare Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificiall which doth not so much imitate nature as art and cunning workemanship and of this kinde are the endeavours and imitations of wit and learning in any Art Thus many strive not to Imitate the life of Virgill or Cicero or Livy or to draw their pictures but to imitate their Poetry eloquence and stile Thirdly Mixt of the other two which is an imitation partly Naturall partly Artificiall when somethings are derived from nature some from Art as the Painter often doth Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an imitation of vertue and piety as also of the profession kinde of life thus the Posterity of Iacob followed a Pastorall life as hee did and the Rechabites followed their Fathers customes in abstaining from wine And unto this particle belongs the imitation of the Saints Quest 4 Wherein must wee imitate Christ Answ 1 First some of Christs actions are Miraculous as to fast 40. dayes to turne water into Wine to walke upon the Sea to restore unto life and the like now these are not to be imitated But because some are of opinion that Christs Miracles are to be imitated I therefore confirme our assertion thus I. Every imitation should be undertaken in a possible thing but it is impossible to expresse the Miracles of Christ or to performe such miraculous workes as he did Therefore Miracles are nor to be imitated II. That which is unprofitable and whose successe is desperate is not to be undertaken but to imitate the Miracles of Christ is such for what profit or good can a man reape by undertaking a thing which he knowes he can never accomplish neither will ever be able to bring to passe And therefore the Miracles of Christ are not to be imitated III. that which is wicked should not bee vndertaken But it is wicked thing to imitate the Miracles of Christ Therefore they are not to be imitated Christ by his Miracles separated and differenced himselfe from all mortall men as the true Messias promised to the Fathers as was shewed before Verse 4 5. where Christ shewes to Iohns Disciples that hee is the true promised and expected Messias and proves it by his Miracles because he did those great workes which were only proper unto the Messias to doe And therefore it is a great diminution of Christs glory for man to imitate that which is onely proper for the Mesas to do by his owne power Indeed Christ gave power to his Apostles and some holy Martyrs to worke some Miracles but yet this is but a rotten foundation to build an ordinary imitation of Christs upon For First that power was extraordinary and therefore no rule for an ordinary imitation Secondly that power was given unto them by Christ they had it not of themselves and therefore these Miracles are not to bee imitated by those who will confesse that no such extraordinary and speciall power is given unto them by God or Christ Thirdly we have presidents and examples that the Apostles and some of the holy Martyrs wrought Miracles but we have neither power to doe so nor precept to strive to doe so Fourthly although we reade of some Miracles which were done by these yet we no where reade that either Apostle or Martyr did undertake any such thing of himselfe or of his owne free accord that is would worke Miracles when they pleased and how they pleased or of what sorts they pleased For certainly in the working of Miracles they were directed moved and stirred up by the holy Spirit and therefore their action is but a bad ground or proofe for those who ordinarily will imitate these extraordinarie Miracles Secondly some of Christs actions are agreeable Answ 2 to his calling he was not made a Iudge here nor a King and therefore hee would not call for fire from heaven Wherefore such actions doe not conclude for other vocations As for example Christ was not a temporall King or Iudge therefore amongst Christians there must be neither King nor Iudge followes not For in the Church and Common-wealth are Kings and Magistrates and great men and it is necessary that there should bee such Christ was
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
Object 1 The Papists object this place to prove that the Laity ought not to reade the Scriptures in a knowne tongue they argue thus Christ saith it is given to the Apostles to know the Mysteries of the kingdome of Heaven but to others it is not given And therefore those sacred Mysteries which are laid downe in the Scriptures are to be communicated to Bishops and Priests onely and not to the common people Answ 1 First it followes not the mysteries of the Gospell were revealed to the Apostles and therefore are not to be communicated to the people For our Saviour speakes there only of the Scribes and Pharisees who resisted him as many of the learned Papists themselves interpret the place And therefore from hence nothing can be concluded against the peoples reading of Scripture but rather against the Priests and Doctours reading because the Pharisees were Doctours Answ 2 Secondly it followes not the Mysteries of the Kingdome of Heaven are hidden from the people of the Jewes who for their sinnes and obstinacie are justly rejected Therefore also they are hidden from the elect Christian people For the Papists will not deny but many of the Laity feare God yea and are the servants of God now he reveales his secrets unto his servants Revel 1.1 and unto those that feare him Psalm 25.14 And therefore the reading of the Scriptures is not to be denied unto them We see here that the Mysteries of the Gospell are revealed by Christ to teach us That Christ is prepared to give the knowledge of God unto all his servants Observ Reade Matth. 11.27 Esa 11.9 Ierem. 31.34 and 2 Cor. 4.6 and Colos 1.25.26 Why doth Christ teach the Mysteries of the Quest 1 Gospell to all his Children First because otherwise they could not be saved Answ 1 For I. None can be saved without this knowledge Psalme 95.8 Iohn 17.3 Hos 4.6 Ephes 4.18 And II. None can learne this knowledge except it be taught him by Christ Matth. 11.25 Secondly because it is his office to teach us Iohn Answ 2 9.39 and 17.6 and 4.34 How are we to be taught the Mysteries of the Quest 2 Gospell or the knowledge of God There is a double knowledge of God Answ To wit First Naturall Rom. 1.19.20 Psalm 19.1 Acts. 14.17 Now this knowledge is sufficient to condemne the contempt of God already knowne Ierem 5.24 but it is Insufficient for the embraceing of salvation by Christ The naturall knowledge of God will condemne men because they would not obey feare serve and love him although they knew him but it is not able to save them Secondly Supernaturall and this knowledge is twofold namely I. Extraordinary and miraculous Thus Paul was taught the knowledge of God Galath 1.12 And II. Ordinary and this knowledge Christ teacheth or worketh by a double meanes viz. First Externall and this is the word and the preaching thereof Rom. 1.16 and 1 Cor. 1.18.21 Acts 8.35 Ephes 4.11 12. Esa 11.9 Colos 1.27 And therefore the word is preached that thereby men may be converted and turned unto God Acts 14.15 and 17.23 and 26.18 Secondly internall and this is the Spirit Ierem. 31.34 Hebr. 8.10 Now thus Christ plainly and manifestly teacheth us to wit by his Spirit 1 Corinth 1.31 Ephes 4.21 And hence we pray that he would give us his Spirit that thereby we may be instructed in the Mysteries of the Gospel and the knowledge of our God Reade Psalm 51.11 and 143.10 Ephes 1.17 Colos 1.9 And therefore to the Question propounded How we must be taught the knowledge of God I answer I. Not by nature this knowlege not being able to save us Neither II. Miraculously as Paul was Miracles are now ceased and therefore miraculous enthusiasmes and Revelations are not to be expected But III. Ordinarily by the instruments and means ordained by God himselfe for this end and purpose Now these meanes as was said are First the word of God For now hee teacheth us thereby 2 Corinth 46. And therefore unto this knowledge the hearing of the word is necessary Quest 3 What profit may we gaine by hearing Answ 1 First the word is profitable for the directing of our obedience Psalm 119 9.105 To worship God of our owne heads or by the dictates of nature is sometimes idolatrous and at the best but will-worship But the word teacheth us how to obey God both in regard of the matter and manner of our obedience Answ 2 Secondly the word is profitable for the bending and inclining of our affections unto faith and love Sermo Dei est fidelibus ut pisci hamus capit quando capitur August s Iohn As the fish is taken with the hooke when she takes the hooke so the faithfull are taken by the word when they heare and receive it Answ 3 Thirdly the word is profitable for the enlightning of the understanding by the knowledge of Christ Si Christus est virtus sapientia Dei qui nescit sacras Scripturas nescit Dei virtutem sapientiam Hier. s Esa If Christ be the power and vertue and wisedome of God then they that know not the Scripture and Gospell of Christ are ignorant of the vertue power and wisedome of God 1 Corinth 1.24 Secondly God workes this knowledge in the hearts of the faithfull by his holy Spirit For Spiritus monet movet docet Monet memoriam movet voluntatem docet rationem Greg. Mâ—r. That is the Spirit admonisheth and moveth and teacheth he admonisheth the memory hee moveth the will and he teacheth the reason Quest 4 How many waies doth the Holy Ghost teach Answ Two manner of wayes namely First in Doctoribus in the speakers and Preachers of his word Matth. 10.20 For I. He makes men Ministers Spiritus sanctus implet pastorem armentarium facit Prophetam implet Piscatorem facit Apostolum implet persequntorem facit doctorem gentium implet publicanum facit Evangelistam Gregor s Ezech. The Holy Ghost can inspire Amos and of an heardman make him a Prophet he can inspire Peter and of a Fisher make him an Apostle hee can inspire Paul and of a Persecutor make him the Preacher of the Gentiles yea he can make Matthew of a Publicane an Evangelist For it is he onely that cals men truly unto the worke of the Ministerie II. He makes them able to speake The Booke which God gave Ezechiel to eat was in the mouth of the Prophet as sweet as honey Ezech 3.3 Dulcis in ore quia ipsi de omnipotente Deo sciunt suaviter loqui Greg. s Ezech. hom 7. The Booke was sweet in his mouth because he knew how to speak sweetly of God Almighty And thus as the Holy Spirit makes them Ministers so hee also makes them able Ministers III. He directs them and teacheth them to speake unto their hearers those things that are fit pregnant and profitable for them Saepe Deus verbum Doctori tribuit pro gratia Auditoris aliás pro Auditoris culpa sermo subtrahitur
Doctori Greg. Past oftentimes the Lord out of his love mercy unto the people enables the Ministers to speak profitable and seasonable words unto them And on the other side the Lord sometimes for the sinnes of the hearers takes away the Ministers or the word from them Cum verbi auditores esuriunt pro eis reficiendis majora Doctoribus dona tribuuntur Greg. Past When hearers hunger after the word then the Lord for the refreshing comforting and satisfying of them doth give more Talents and greater gifts unto the Preachers But when people grow cold in their hearing or in their desires to heare or in their love unto the word then God often lessens the gifts of the Ministers or else takes away his painfull labourers sending Loiterers amongst them IV. He blesseth their labours and gives an increase to their indeavours 1 Cor. 3.6 Pedes quatuor bestiarum Evangelistarum Ezek. 1.7 ut scintillans aes aes candens est Praedicatio inde scintillae prodeunt quia ardent desyderio sonant verbo corda quae scintillae tetigerunt incendunt Greg. s Ezech. hom 3. The Ministers of the Word according to the Commandement of the Lord preach to their flocks and the Spirit of the Lord by their preaching doth oftentimes inflame their hearts and kindle their affections and fill their souls with sanctified desires and turn them truly unto himself And thus we see how the holy Ghost works and teaches in the Preachers of the Word he both making them M nisters and also able Ministers he both directing them what to speak and also blessing what they speak Secondly In Auditoribus the holy Spirit teacheth in the hearers as well as speakers for he makes their hearts often burn within them when they hear as Luke 34.32 Otiosus est sermo Doctoris nisi Spiritus sanctus adsit cordi audientis Greg. s Evang. hom 30. In vain doth the Preacher speak unto the ears of the Auditours except the Spirit speak unto the heart Nisi Spiritus sanctus auditorum corda repleat vox doctorum ad aures corporis incassum sonat nam formare vocem exterius possunt sed interius imprimere non valâ—nt Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit yet seldome doth the holy Ghost fall upon any or come unto any but in the preaching of the word when Peter preached then many were pricked in their hearts Acts 2.37 yea then the holy Ghost fell upon many Acts 10.44 And in preaching Lydia had her heart opened Acts 16.14 What is here required of Hearers Quest 5 First they must pray when they come unto Answ 1 the Word and that I. For themselves that the Lord would be pleased so to assist them by his Spirit that they may learn Christ in the Ministery of the Word yea that he would give his holy Spirit unto them and fill them with the graces thereof this was Davids prayer for himself Psal 143.10 and Pauls for the Ephesians chap. 3. v. 18 19. and for the Colossians chap. 1. v. 9. Nulla in discrudo mora est ubi Spiritus sanctus Doctor adest Beda s Luc. hom 9. If the holy Ghost be our School-master then we shall not be Trewants but good proficients and at Schollers And therefore let us beg at Gods hands the Spirit of Revelation Ephes 1.17 c. that so we may go away from the Word alwaies bettered Pray with Augustine in one of his Epistles Sanctum opus semper inspira in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodi me ne te perdam Sanctifie thou O Lord so my heart that I may alwaies think that which is good strengthen thou so my hands that I may alwaies do that which is good perswade thou so my affections that I may above all things love thee the chiefest good establish thou me so in faith that I may hold thee fast and so keepe mee by thy Spirit that I may never lose thee II. Hearers must pray for the Preachers of the Word that speech and utterance may be given unto them Ephes 6.19 that the door of the Word may be wide open unto them Colos 4.3 That they may be permitted enabled to speak the Word freely 2 Thes 3.1 yea that they may so speak that their Word may become blessed unto their Auditours Rom. 15.29 30. And hence came that religious custome still practised by our Church to have Prayers and that both First before Sermons that the blessed Spirit would be graciously assistant and present both with speakers and hearers And also Secondly after Sermons that the same good Spirit would confirm what hath been spoken and establish and imprint it in the souls of the Hearers Answ 2 Secondly as Hearers must pray for the divine assistance of the Spirit in the hearing of the Word by which God ordinarily teacheth the mysteries of the gospel so also they must be carefull to hear what the Spirit saith in the Word reade Rev. 2.7 Acts 10.33 Certainly here there is a most lamentable neglect ordinarily amongst Hearers and little or no fruit can be expected of their hearing so long as that remains Hearers are wont I. To hear for fashion sake onely and not for the feeding of their souls Yea II. To absent themselves or keep themselves from the Word for the least cause or upon the smallest occasion that may be Yea III. To hear with prejudice or prejudicate opinions or imprudent censures for some hearers deride some tax and reprove the rudenesse or plainnesse of the speaker that he neither shews Eloquence nor Learning in his Sermons When this is amended either by him or by some other that is if we hear learned elaborate and eloquent peeces then we praise the eloquence learning wit and quicknesse of the speaker in all things seeing and judging man and not God And so long as we look onely upon man in the preaching of the Word so long we cannot expect the assistance of the blessed Spirit iâ—â—he Word yea the more we look upon man the lesse we look for the holy Ghost And therefore in the hearing of the Word let us withdraw our ears and eyes and minds from men and look wholly up unto the Lord remembring that they who preach are his Messengers and that which they preach is his message and the word preached is made profitable onely by him that so we may desire assistance in hearing and expect a blessing upon our hearing onely from him and return all glory honour and praise unto him alone How may we know whether Christ have taught Quest 6 us the knowledge of God and mysteries of the Gospel or not First certainly he that is uncertain of this Answ 1 may be most certain that he is ignorant of it he that knows not whether he know God or not may be sure that he knows not God No man disputes whether there be a Sun or not except it be hid for
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
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
righteousnesse and true holinesse will never repent him of that promise in a word he that turneth from sinne and whatsoever is evill and turneth unto God and whatsoever is good will never repent him of this his repentance and conversion But on the other side he who neglects to find out his sinnes and to sorrow for his sinnes and to confesse his sinnes and to hate his sinnes and neither purposeth to leave his sinnes nor promiseth to serve God but continues in sinne and disobedience against him will certainly repent him when it is too late of this his great neglect IV. We must remember the reward which is promised unto us and prepared for us if we truly repent notwithstanding the bitternesse and irkesomnesse thereof unto nature and flesh and bloud Now this reward is either First spirituall namely peace of Conscience and joy of the holy Ghost as Iohn 16.33 Philip. 4.7 Or Secondly eternall to wit everlasting life and perfect liberty and eternall glory Rom. 8.18 Now of this reward we have spoken amply before viz. Chapter 5.48 and 6.33 and 19.29 Answ 4 IV. Purgations become purgative Contrarietate by a certaine contrariety that is in them For Omne catharticum est natura contrarium every thing that purgeth is contrary to the nature of the Ventricle which receiveth the Potion And the reason hereof is Vt agat in naturam et non patiatur ab ea that so the purgation may worke upon nature and not be wrought upon by nature and according to the Physitians this is the difference betweene meat and medicine viz. First Alimentum Food received into the stomach is there Passive nature working upon it and disgesting and concocting it and dispersing the nourishment and moisture thereof into the severall parts of the body But Secondly Medicamentum Physicke received into the Ventricle is there active working upon nature and ejecting and sending forth what it meets withall Hence observe That there is a contrariety and strife betweene Obser the flesh and the Spirit Or he who desires that sinne may be purged out must expect conflicts within himselfe Read Rom. 8.6 7 12. and 1 Corinthians 2.14 Rom. 7.23 Galath 5.17 J enlarge not this because we have spoken something of this spirituall strife before Chap. 19.28 qu. 12. Answ 1. V. J might adde that potions become purgative Modo operandi by the manner of their working for a purgation performes a double worke namely First it attracts and drawes all the humours that are to be purged out into the Ventricle And so repentance brings all our sinnes into the conscience Then Secondly the purgation provokes and irritates the expulsive faculty of the Ventricle to expell Answ 5 and cast out all those obnoxious and hurtfull humours So repentance having once brought our sinnes into the Conscience doth further excite us to purge them out and to discharge the conscience of them which is overcharged with them And thus much may suffice for the first part namely Medicamentum purgans the Potion which purgeth Secondly the next part is Modus accipiendi the manner of the receiving of this purgation wherein we have three things to consider of to wit Quest 7 First Quid purgandum What is to be purged out Answ 1 I. Plethora an over-plus of good bloud or an abundance or fulnesse of good humours in the body this the Physitians call A furnisht man or Athletarum habitus but iste habitus periculosissimus Hippocr et Galen It is dangerous for a man so exceedingly to abound with good bloud or humours for Omne nimium vertitur in vitium the over-plus of good humours will turne into bad and upon the lest distemper or disorder such a mans health is much indangered This Plethora is Divitiae Riches to teach us Obser 5 That Divitiarum Plethora an abundance of riches is very dangerous a man thereby having fuell for every hellish fire that is if a man be rich he hath a ready supply for the satisfying of every ungodly lust If a rich man be tempted unto pride in apparell his money will procure him most rich roabes if unto drunkennesse or gluttony his money will buy him the most delicious meate and drinke that is to be had if unto revenge for his money he may have instruments of cruelty or suborne perjurers or avenge himselfe by suits if the rich man desire to know any secrets he hath a golden key which will open any locke and make a silent man speake if he be tempted to uncleannesse his riches perswade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteis telis pugnare to fight with golden weapons and he shall overcome because Pecuniae obediunt omnia Golden Bullets will scale the strongest Fort. Now by these and the like animadversions we may easily see how dangerous abundance of riches is unto us if any would see it proved from Scripture let him read these places Matth. 13.22 and 1 Timoth. 6.9 Genes 19.32 Iohn 2.10 and Prov. 30.9.10 15. and 27.20 But we have spoken largely of this before Chap. 6.14 Answ 2 II. Obaesitas fatnesse and grossenesse is to be purged out or Obaesitas is a phlegmaticall and windy repletion which makes the body thicke and fat and such an one the Physitian cals A grosse or growne man This Obesitas is Ventositas honoris the windinesse of honour to teach us Obser 6 That ambition and a desire of honour is to be purged out and avoided because Honores mutant mores honours change manners and therefore the Prophet rightly cals it Locus lubricus a slippery place Psalm 73.17 Vt fumus petit coelum sed perit in aere As the smoake ascends and tends upwards as though it would top the Clouds and clime the Heavens but perisheth in the Ayre and vanisheth and commeth to nothing so the ambitious man strives to aspire higher and higher but at last with proud Lucifer is cast downe into Hell Is not honour good and if so why then is it to Quest 8 be purged out First honour in it selfe when it is conferred upon Answ 1 a man by God or by man for some worthinesse or good deserts is good but ambition and an ambitious desire of honour is not good Answ 2 Secondly J say not that honour is to be purged out but ambition and the ambitious desire of honour Yet Thirdly honour preferment and high places Answ 3 are dangerous baits and snares and therefore not to be desired but as perillous moderately and warily to be borne that is if honour be conferred upon any they must be carefull to behave themselves humbly and lowlily lest they be infected with the vices which attend upon those who are in honour Now those who are in honour are in a dangerous estate in a threefold regard viz. I. Facilitate peccandi in regard of their pronnesse unto sinne for such know that they are potent and can defend themselves and like Lycurgus his great Flies breake through the Law and escape from it as the Tribe of Dan
did Iudg. 18.25 II. Difficultate reprehendendi in regard of the difficulty of reprehension for few dare reprove great men and few great men will suffer themselves to be reproved or care for those who reprehend them Read 1 King 22.27 Amos 7.12 III. Difficultate poenitendi in regard of the difficulty of repentance for as great men are prone to sinne and unwilling to be reproved for their sinnes so they are hardly drawne to repentance though they be reproved Peccavit David sic Reges solent Paenituit David sic Reges non solent August Lib. 1. de Dav. David sinned so most great men doe David repented him of his sinne and endured the word of reproofe patiently and so few great men doe III. Cacochymia all ill juyce and obnoxious Answ 3 humours are to be purged out and so the pollution and seeds of sinne are to be evacuated and purged out of the heart by repentance Read Luke 3.3.8 Acts 2.28 and 3.19 J enlarge not this because we have handled it before Chap. 3.2 And thus we have heard Quid purgandum what is to be purged out Secondly Quando when are these things to be Quest 10 purged out I. Vere in the Spring Answ 1 Quia tum rore caeli et calore solis liquescunt humores et fluunt Because then by reason of the dew of Heaven and the heat of the Sunne the humours in the body become more thinne moist and tender And so the dew and heat of the Spirit mollifies our hearts Hence observe That the best time to purge our sinne is when our hearts are mollified and softned by the motions and operations of the holy Spirit Here observe three things viz. First our hearts naturally are stony and stones we know will receive no stampe nor impression But Secondly God powres water upon our hard hearts and then they begin to grow soft Read Esa 44.3 Ioel 2.28 Iohn 7.37 Ezech. 36.25 26. for these places both prove and explaine the point And Thirdly when our hearts are thus mollified by the worke of the holy Ghost then is the fittest time for us to labour to cast out sinne Quest 10 What is here required of us Answ 1 I. We must remember and acknowledge that it is not in our power to repent when we will we being like metall hard and molten that is hard by nature and molten by grace and therefore untill God melt and soften us by his Spirit and grace we cannot repent Answ 2 II. We must watch for the motions and operations of the Spirit in our hearts as the diseased people waited for the Angels troubling of the water at the poole of Bethesda For the Lake is the conscience the Angel is the holy Ghost the sicke and diseased are sinners and the sicke were not cured except they presently stepped in so except when the Spirit toucheth and woundeth the conscience we bring our sinnes into our consciences we cannot be healed And this is the cause why First many goe unto perdition because they will not acknowledge the time of their visitation Luke 19.44 And Secondly why their damnation is just because they will not heare the Lords call As those who are in prison should wait for the opening of the Prison doore so we who by nature are the captives of Sathan should wait when the Lord opens the prison doores and cals us forth for otherwise we shall be left without excuse Prov. 1.24 26. c. Amos 8.12 Answ 3 III. We must therefore run when God cals upon us and lay hold upon all offers of mercy which God makes unto us Fronte capillata post est occasio calva that is Before occasion hath much haire But she he hind is wholy bare When occasion presents her selfe unto us wee should lay hold upon her because if she turne her backe upon us we cannot then hold her though we would The Grecians observed a true difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time to wit that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Time but not contrarily that every Time was an Occasion and therefore we must strike while the iron is hote and worke while the waxe is warme and soft we must convey our selves from the Jlands of sinne before the ycy hardnesse of our hearts be againe congealed we must neither delay the time nor delude our selves nor despise the Spirit nor destroy our owne soules through a slothfull lingering but labour that all the sparkes of the Spirit may be kindled into a flame and all the conditions of mercy willingly accepted and yeelded unto Viribus constantibus we must purge while Answ 2 we have strength of nature or before our sicknesse comes to his height and strength lest the strength of the Ventricle be so decayed that it is not able to doe his office or lest if the Ventricle be sicke it vomit up the purgation Thus we must strive to bring our sinnes into our Consciences and then to purge them out before we be hardned through a habite and custome of sinne Or We must repent us of our sinnes before our Obser 8 sinnes have increased to too great a heape Profitable is the advice of the Physitians here Principiis obsta serò medicina paratur Ovid. Cum mala per longas convaluêre moras That is If Physicke bee neglected long Our paines and griefe must needs be strong Therefore at first withstand that ill Which daily groweth worser still We must give no way to the water course but stop the breach at the first withstand the least and smallest beginnings of sinne We are wont to say of our sinnes as Lot did of Zoar These are little ones and little regard or care is to be had of them At ne despicias quia parva sed time quia plura August de 10. chordis We must not despise them because they are small but feare them because they are many Many drops may hollow a stone and sinke a Ship yea drowne the World many Bees may kill a Beare and wormes may destroy Antiochus and Lice Herod and therefore we must slight no sinnes because they are petty ones in our eyes but remember that there is nothing so little that shall goe for naught We thinke the neglect of preaching and publike Prayers and the prophanation of the Lords day and petty oathes to be small sinnes not worth the speaking of thus heaping as the Proverbe is Athos upon Aetna so long till the stomach being debilitated vomite up all good meanes If David had with Iob made a covenant with his eyes he had not fallen If Peter had marked the first crowing of the Cocke he had not sworne and if Esau had sought for mercy in time with teares he had not beene rejected Hebr. 12.17 III. Aetate juvenili we must purge when Answ 3 we are young Quia in sene humores fiunt viscidi Because the humours in old men are more tough viscous and clammy Thus
comfort of their lives and the Answ 4 better enabling of them to beare the crosses and disasters of this life What is here required of us Quest 6 We must prepare our selves for this reckoning and cast up our owne accounts Answ examining what we have done that so we may prevent the judgement of God What must we examine or coÌ„pute Quest 7 First in generall we must examine our selves Answ 1 and our workes Secondly more particularly two things are to Answ 2 be examined and carefully cast up to wit I. Our actions sins especially those sins which are observed and marked and which shall be most severely punished at the day of judgmeÌ„t as for example First diffidence and distrust of God 1. Diffidentia as Esa 30.8 we usually place our hope and trust upon the world Iob. 31.24 And if we be in penury have no peace at all within our selves fides est quod vides we believe no more then we see and therefore when our riches faile our faith fades 2 Contemptus verbi Secondly a contempt of the word and Law of God Esa 5.24 3 Superbiâ— Thirdly pride Esa 47.7 either against God or man 4. Odium Fourthly hatred of our brethren and the wayes of God 5. Provocatiâ— fratrum Fifthly provocation of our Brethren 1 Peter 4.3 And that I. Sometimes unto duels and slaughters And II. Sometimes unto the prophanation of the Lords day And III. Sometimes unto adultery and fornication IV. Sometimes unto drunkennesse Abak 2.15 6. Verba â—tiosa Sixthly idle words for even these are observed and threatned Matth. 12.36 Now there are three sorts of these to wit I. Some are contrary to holinesse as swearing blasphemy and scoffing at holy things II. Some are contrary to righteousnesse as lying brawling and the like Revelat. 21.8 and 22.15 III. Some are contrary to sobriety as filthy and lascivious words or songs Ephes 5.4 Now because the Lord sees and markes and threatnes to punish all these we must examine which and how many of them have beene in us or committed by us that so we may labour seriously to repent what is by-past and to amend for the time to come We must take heed that we doe not distrust either the providence promise or love of God we must be principally carefull not to despise the will and word of God we must beware of pride hatred and wicked words in our selves and of provoking others unto wickednesse because all these shall be punished when the Lord comes to reckon with us Benedictionesaliae Spirituales II. We must examine and carefully cast up the blessings and mercies given unto us by God whether Spirituall or corporall or Externall First there are Spirituall graces given unto us by God which we must give account unto him of as 1. Verbum I. The word and the preaching thereof Iohn 12.48 Hebr. 2.3 And herein two things are to be examined viz. First how we love it and whether we prepone or postpone other things before it Secondly how doe we apply the word doe we make it a Rule a Ballance a Touch-stone applying it to our words workes and thoughts In a word doe we direct our lives thereby These things we had need examine because they will be inquired and searched into when the Lord comes to take account of us 2. Spiritus II. The holy Spirit is another spiritual grace given unto us for as the Lord gives the word unto our yeares so he gives also the Spirit unto our hearts and as the word without cals so the Spirit within moves us and therefore we must examine First whether we strive against these good motions labouring to extinguish them or whether we embrace nourish and labour to kindle these sparkes into a flame And Secondly whether doe we acknowledge in these good cogitations compunctions and motions the finger of God and his gracious call or whether do we thinke them idle thoughts and so as needlesse or unnecessary let them suddainly fade and dye Thirdly whether do we follow obey the counsell direction of the Spirit or whether do we disobey and despise it For we must give account of these at the comming of our Master and therefore in the meane time we ought to examine our selves in them III. The communion of the Saints is another spirituall grace given unto us by God that is 3. Communio sanctorum as the Lord gives us the call of his word and the motions of his spirit so he also gives us the examples and exhortations of the godly and as this is a great blessing so no small account must we give of it at the last And therefore we should examine these three things viz. First whether we love and like the society of wicked or righteous men most Secondly whether we like and approve of the good examples of the godly or whether we despise and deride them Thirdly whether we follow the good examples of good men or praise them onely but imitate them not at all For for these we must give account of unto God at the last Secondly Corporaleâ— there are corporall endowments given unto us by God which we must be accountable unto God for as for example I. Wisedome 1 PrudeÌ„tio which is a gift comming from heaven and excels all temporall things Now herein we must examine First whether we bend our wit unto oppressions wrong injury strife contention and the like Or Secondly whether we employ it in gathering together the thicke clay of this world Or Thirdly whether we bury it in pleasure as the unprofitable servant did his Talent in a napkin Or Fourthly whether we use our wisedome unto the glory of God or the advancement of Religion or the good of our brethren or the increase of our owne grace and goodnesse II. 2. Ingeniâ— Wit is another corporall blessing given unto us and therefore we must examine whether we use our quicknesse and wit with Bezaleel and Aholiab unto the service of the Church or with many to the composing of chaffie and lewd poemes and idle unprofitable Bookes III. 3. ConstaÌ„tia Magnanimites Constancy and Magnanimity may well be called a corporall blessing and is given by God it being a rare morall vertue if it be not rash but prudent And therefore those who are indued herewith must examine Whether First they convert this their constancie unto revenge Or whether Secondly they convert it unto the protection of the Gospell or the good of Religion IV. Courtesie 4. Comitaâ— morum and affability is a singular corporall blessing given unto many by God who must examine if First they use it not to adulation and flattery like Court-holy-water Secondly if they use it to the winning and reclaiming of their brother from his wicked wayes V. 5. Memoriâ— Memory is another Corporall blessing given by God unto many who must use it to the bettering of their inward man That