Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
Because God hath commanded the use of the meanes if we desire to obtain the end III. Because we tempt Gods providence if wee neglect the means Matth. 4. Secondly but we must not use the meanes for Answ 2 this end that we may change or alter the decree of God Esay 46.10 but that we may be excused And therfore the use both of evill and doubtfull means is altogether inexcusable And thus much for the first generall answer unto the Objection Secondly it was necessary that Christ should Answ 2 fulfill the Prophesies for the confirmation of his sending from God hee hereby proves himselfe to be the Messias who is sent from God for the redemption of mankind because whatsoever was foretold by the Prophets concerning the Messias is fulfilled by him Reade for this purpose these places Matth. 11.5 and 26.54 Mark 14.49 Luke 22.27 and 24.44 Iohn 18.9 Thirdly our Saviour by his miracles and healing Answ 3 the sick and dispossessing of the poss ssed doth shew that the Prophesies are fulfilled not only in the soules but also in the bodies For there is herein a reciprocation as appears thus As in the Gospel corporall things denote spirituall as for example I. Leprosie denotes the corruption of our nature and Christ by healing Lepers doth shew that it is he and he only that takes away and heals the leprosie of sin II. Christ gives unto the blind their sight to shew that hee is the light of the world Mal. 4.2 III. Christ by making the deafe to hear doth shew that he is the Doctor of the soule IV. Christ by curing Fevers doth shew that it is he only that allayes the fire and the heat of concupiscence within us V. When Christ opens the mouth of the dumb he would have us to learn that he onely teacheth us to cry Abba Father Gal 4.6 VI Christ by healing those who were sick of the Palsie and restoring the Lame unto their limbs would have us know that he is the onely Physician which corroborates and enables us to worke the worke and walke in the wayes of God VII When Christ dispossesseth and driveth away devils he would have us know that first hee is that seed of the woman who was of old foretold should break the Serpents head Gen. 3. And Secondly that it is only he Rom. 16.20 that enables us to trample Sathan under our feet VIII Christ by raising the dead unto life doth teach us that it is hee who gives the spirituall life of grace unto us and who for us purchased life everlasting So in the Prophets spirituall things are applied unto the body as in this verse Whenâ—e we might learn That it belongs unto the Messias not only to cure soules but bodies also Psalme 103.2 3. Why doth it appertain unto Christ to cure Quest 6 and heal bodies as well as souls Answ 1 First because he redeemed both bodies and souls and therefore both are his 1 Cor. 6.20 Answ 2 Secondly because he commands us to serve him both in souls and bodies Rom. 12.1 And therefore as our Lord and Master it belongs unto him to be carefull of both Answ 3 Thirdly corporall evils are the punishments of sin and therefore it belongs to him to take away both the evill of sin and the evill of punishment both the cause and the effect Vers 18 Vers 18. Now when Iesus saw great multitudes about him he gave commandment to depart unto the other side Sect. 1 § 1. When Iesus saw great multitudes Observ It appears here that many were present but Christs departure shews that he was not well pleased with them From whence we may learn That there may be many hearers and yet but few good Quest 1 How doth this appear Answ 1 First evidently by these Scriptures Mat. 3.7 and 7.21 22. and 8.1 and 12.15 and 13.2 and 14.13 and 15.30 and 19 2. and 20.16 29. Answ 2 Secondly by these two reasons namely I. Because many followed Christ for some temporall gain to wit either that they might be healed or fed by him Ioh. 6.26 II. Because many heard him for novelties sake as the stony ground who rejoyceth at the first and falleth away and relapseth at the last Mat. 13.20 and Ioh. 6.66 Quest 2 Is it not a good thing to see people flock unto the Word and house of God Answ 1 First certainly to come to the Temple is but an externall work and is easily done Answ 2 Secondly to come to the hearing of the word is a thing of good repute and to absent our selves from thence or to be negligent in hearing is a shame and therefore many repair thereunto Answ 3 Thirdly but thus to flock to the house of God is good namely I. That thou maist there worship and serve God by prayer II. That thou maist feed thy soul by hearing III. That thou maist gain something either for thy information or reformation or consolation or corroboration or instruction or direction in the way of grace Sect. 2 § 2. He commanded them to depart unto the other side Quest 1 Why doth Christ command them that is those which were in the ship with him to depart Did Christ desire to hide or conceal himself from those who sought for him Non cadit in bonitatem Salvatoris circumcursantes linquere a Hilar. s How can this stand with the goodnesse of our Saviour to depart from and forsake those who run up and down to see and hear him Answ 1 First it may be Christ departed that they might seek him more intently and earnestly as the Mother sometimes seems to depart from the Childe that it may more diligently seek her and more affectionately cry after her So Christ would have them seek him with tears and seriously to endeavour to finde him thinking no pains too much Secondly perhaps Christ was weary and Answ 2 therefore desires to depart that he may rest himself for his body was subject to our infirmities Heb. 4.15 whence he prays against death Thirdly because there were great multitudes Answ 3 therefore he departs that he might avoid vain-glory Observ thus thinks Chrysostom s Teaching us hereby to avoid and shun all vain-glory as much as we can Philip. 2.3 Gal. 5.26 and 1 Thes 2.6 Why may we not seek the praise of men in the Quest 2 performance of good works First because the applause of the world is the Answ 1 reward of Heretikes and hypocrites Matthew 6.2 5 16. Secondly because this would argue us to be Answ 2 blinde and ignorant of our selves or our own conditions It was the proud Pharisee who was ignorant of the corruption of his own heart who boasted of himself Luke 18.11 And she was but a poor and blinde and miserable Church who boastingly said She was like a Queen wanting nothing neither should ever be moved Revel 3.17 And those who know themselves know with Paul that in them that is in their flesh dwels no manner of thing which is good for they have no
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
eye and neither from that watery or glasse or christaline humour that is therein nor yet from the nerves thereof these being but only the conveyers and conduit-pipes of the spirits So the knowledge wisedome and spirituall understanding which wee have comes not from our selves or from any naturall faculty or power within us but from the alone illumination of the blessed Spirit Eightly the diseases of the eye proceed not from the spirits but from the humours or at least from the absence of the spirits In toto vel vel tanto So the depravations corruptions and errours of the mind proceed not from the spirit of God but from the naturall imperfections of the mind or at least from the absence of the blessed Spirit from the soule Ninthly the eye cannot behold the Sunne not because the Sunne is contrary to the eye for nothing is more delectable thereunto or more desired but because the Sunne is too too excellent and bright for the eye to behold And therefore seeing the eye cannot behold it in his full bignesse and beauty or greatnesse and glory it doth therefore behold it in a cloud or in the water or in the Raine-bow or through some cracks or crannie or clift or hole of a wall So the soules chiefest happinesse is to see God Mat. 5.8 But because with Moses wee cannot see him in his glory therefore wee looke upon his Picture and contemplate and behold him in his creatures in his workes in his word in his Christ and in all his Attributes Quest 8 How may we know whether wee are enlightned or not and whether Christ have opened our eyes or not Examine seriously these things viz. Answ First whether can wee discerne betweene those things that differ and judge of those things which are most excellent yea so discerne them that we desire and hunger and long for spirituall graces before all temporall things Psal 4.6 and 51.11 Ephes 3.19 Secondly whether have we a true and watchfull faith or doe wee but sleepe and dreame that is are wee so assured of the presence and good worke of Christ within us that the remembrance and assurance thereof produceth joy and peace Psal 4.8 Thirdly whether is our conversation holy and unblameable or not are wee zealous for the glory of God are we filled with the fulnesse of God is there true life and strength of grace in us 1 Iohn 1. ◠Thus we must examine whether we have light in our understanding whether we have light and brightnesse in our faith and whether we are light and bright in our lives and conversations Fourthly whether doe we hunger after that glorious light which is reserved in the heavens or not Phil. 1.23 and 3.20 Revelat 6.10 and 1 King 19.4 Quest 8 How or by what meanes may this spirituall light be obtained Answ 1 First seeke it betimes labour for it maturely while it may be found Esa 55.6 and doe not either I. Preferre other things before it Or II. Procrastinate and delay to enquire after it Act. 22.16 Answ 2 Secondly seeke it fervently and zealously not coldly or luke-warmely Answ 3 Thirdly seeke it truely and aright Here observe diligently these three things I. God enlightens the mind 1 Iohn 1.5 that is God the Father Iames 1.17 God the Sonne Iohn 8.12 and God the Holy Ghost Ephes 3.16.18 And therefore wee must desire God the Father to enlighten our minds and understandings by his holy Spirit for his Christs sake Thus David did Psalme 13.4 and thus Paul would have us to doe Ephes 1.18 II. The Ministers of the word enlighten by the Gospel 2 Cor. 4.4.6 and Eccles 3.5 And therefore wee must bee diligent in hearing the word marking best what doth most concerne our selves and remembring that carefully and practising it sincerely and diligently III. I may adde that the godly doe enlighten by their godly conversation And therefore prophanely perilously and blasphemously is the holy for his holinesse derided and scoffed Psal 119.51 this not being the way unto illumination but a meanes to keepe us still blind and darke Wherefore they who desire that their minds may be enlightned must 1. Pray unto God to anoint the eyes of their understanding with the eye-salve of his Spirit Then 2. They must heare the word of God diligently and desire that the Lord would make it a meanes of illumination unto them And 3. They must delight in the society of the Saints they must contemplate and observe diligently their sanctity and integrity of life and they must labour to imitate their vertues § 2. The Lame walke Sect. 2 What is the meaning of these words Quest 1 First Ambulare to walke is commonly understood Answ 1 of the life and conversation as Mar. 7.5 Luke 1.6 and Act. 14.16 Secondly Via the way signifies the practise of Answ 2 life as it is said of Iohn Hee walked in the way of righteousnesse Matth. 21.32 And therefore most properly these words follow the former and the Lame the Blind because we must Walke whilst wee have light Iohn 12.33 In these words as in the former wee have two things to consider of namely I. What we are by nature and without Christ II. What we are by grace in Christ First by nature wee are lame or so long as Observ 1 wee are naturall wee cannot worke the workes of God nor walke in his wayes Psal 14.1 c. Esa 60.4 Rom. 7.18 How doth this appeare Quest 2 Because the impression of concupiscence within us is Answer First universall and generall that is is seated and placed in all our affections and desires And Secondly it is vehement and strong and of great power Rom. 7.5 and is therefore called Lex membrorum a law of the members Rom. 7.23 Yea Thirdly it is so deepely rooted in us that it cannot be removed by us and therefore by reason thereof wee are made and become truly miserable Rom. 7.24 § The Lepers are cleansed Sect. 3 By Leprosie is meant sinne because this is the pollution of the soule as that is of the body And herein also we have two things to observe viz. I. That by nature wee are defiled with the leprosie of sinne II. That by Christ wee are purged from the pollution of sinne First our naturall estate is here worth observing Observ 1 As wee are blind in our eyes and lame in our feet so we are leprous in our whole man Or All men by nature are polluted and defiled with the leprosie of sin Gen. 6.5 and 8.21 and Rom. 5.12 and Ephes 2.1.3 Psal 39.5 and 116.11 How doth this appeare First it appeares thus Quest because it is the punishment of sinne As Gehezi and Miriam were Answ 1 smitten for their sinnes with leprosie so al mankind were punished with the leprosie of sinne for Adams transgression 1 Cor. 6.10 c. Ephes 4. 17. c. Tit. 3.3 Answ 2 Secondly this pollution of sinne is propagated to posterity sinfull man begets children in his owne likenesse and man that
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
Thirdly that wee may know that wee are altogether unworthy of those creatures having lost our right of the use of them by Adam except onely as they are restored by Christ againe unto us to be used Fourthly that hereby wee may beleeve that the use of the creatures is sanctified unto us by prayer Fifthly that thus we may desire God to make them profitable for the health of our bodies Sixthly that wee might pray unto God to preserve us from intemperance and excesse wee being so prone unto gluttony in eating and to healths quaffings and drunkennesse in drinking Seventhly because after wee are full wee are forgetfull after we have received the good blessing of God we are very prone to unmindfulnesse of them Deut. 8.12 14. Eightly I adde another reason why we must consecrate and sanctifie the creatures before we eate of them and that is taken from authority namely I. Of Saint Paul who commandeth us to use it 1 Tim. 4.4 5. II. Of Christ and the faithfull who frequently used it III. Of the ancient Church Chrysostome d Hom. de fide Annae concludes Oportet tum in initio tum fine It behoves us to give thankes both before meat and after If the studious Reader desire to see the custome of the Greeke Church in this duty of giving of thankes I referre him to Clemens lib. 7. Constitutionum If hee desire to know the manner of the Latine Church let him repaire to Chemnitius exam concil Trid. part 4. pag. 108. § 2. Our daily bread Sect. 2 What is the meaning of this word Daily Quest 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Interpreters is diversly rendred Ans 4 namely First some supersubstantialem or supersubstantiall bread Origen and Hierome and they expound it either I. Of Christ Or II. Of the word of God Or III. of the Sacrament giving this reason for this exposition Quia absurdum de terrenis cogitare It is absurd to thinke of earthly things in our prayers Secondly some interpret it Crastinum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm s Give us this day bread for to morrow as naturall parents doe provide for their children against the next day Thirdly but most truely it is rendered Vulgarem quotidianum quotidiè usitandum our ordinary usuall and daily bread thus Hier. s Luc. 11 and Chrysost and Senens 6. and August epest ad Probam and all our Moderne Interpreters Syriacus panis necessitatis nostra out necessary bread And Augustine gives three worthy and weighty reasons against the other interpretations namely First because the Easterne Churches did not communicate or assemble unto the solemne places of divine worship every day and therefore they did not understand this word either of Christ the word of God or the Sacrament Secondly because if it were meant of the Sacrament then it were not lawfull for them to use this prayer on that day they communicate when one they have comunicated which yet was usuall with them to say the Lords prayer after the Sacrament Thirdly because it is not lawfull for us to pray contrary to this forme as was said before vers 9. question 7. And therefore either temporall things are understood and meant in this petition or it is not lawfull for us to pray for them at all which is proved false by Christs own practise Father if it be possible take this cup from mee and before in this verse The meaning then of this verse is give us our vulgar and daily bread which may serve for our ordinary use Teaching us that in temporall things no great matters are to be prayed for Why may we not desire rare great eminent Quest 2 and extraordinary temporall blessings why may wee not pray for high honours and abundance of riches at Gods hands First because temporall things are not to bee Answ 1 desired for themselves but out of meere necessity and therefore wee must crave herein onely necessary things Secondly because it is a signe of a coveteous Answ 2 minde and of a minde not contented with the Lords allowance nor his lot to seeke for great things at Gods hand Thirdly because it is hurtfull for us and that Answ 3 in a threefold regard to wit I. In the Common-wealth greatnesse and riches is the occasion of hatred envy war and death because such a one shall not escape if hee transgresse the law because he is rich Eccles 5.12 II. In the body it hinders the peace quietnesse and tranquillitie thereof for the cares and affaires of a rich man will not let him sleepe Eccles 5.11 and Psal 127.2 III. In the soule riches pearce that thorow with many sorrowes 1 Tim. 6.9 10. And therefore we should learne to bridle our desires praying onely unto the Lord for necessary things and no further What temporall goods may we pray for Quest 3 Answ Temporall goods are either First Necessaria necessary both for Being thus food and raiment are necessary Well-being both in Body thus the health of the minde body and members are necessary Estate goods for the executing of our calling These are to be prayed for Secondly Competentia competent either unto The comfort of our life Or A full and ample estate Or Honour and a high estate These are not to be desired from God but may be received if given by him Thirdly Superflua superfluous things whereof there is no laudable use These are neither to bee desired detained nor reserved such as these were of old banished per Ostracismum Rhoding Alex. ab Alexand. And therefore having necessary things we should bee therewith contented e Perk. upon Mat. 6.25 Quest 4 Why should we desire onely necessary things at Gods hands Answ 1 First because whatsoever is more then these doth us no good at all that is a mans portion which hee doth enjoy and therefore if a man have sufficient for use he hath enough and though hee had more yet hee could eate no more nor endure to weare any more apparell Answ 2 Secondly honour is but an idle aire and windy vessell as followes in another place Answ 3 Thirdly as riches increase so molestations arise and they encrease who spend them Eccles 5.10 Answ 4 Fourthly if a man give way to his owne desires he shall never be satisfied Eccles 5.9 but his heart will be like the horse-leach that cries give give and hath never enough Prov. 30 15. Answ 5 Fifthly by seeking after superfluous things we lay a stumbling blocke before our owne soule Riches being the thornes which choake the seed of the word Mat. 13. Answ 6 Sixthly we are uncertaine how long we shall live and therefore if we be not contented with necessary things but greedily seeke for more wee may in our abundance heare Dives call Stulte hâc nocte thou foole this night shall they take away thy soule and then whose shall those things be for which thou hast wearied and ruined thy selfe Content is like a wall upon the top of a hill from which if a
end of Miracles is to shew spirituall cures by temporall Christ heales the sicke to show that he is the only Physitian of the soule reade Matth. 11.5.6 c. and compare it with Isa 35.5 and 61.1 c. And therefore when we reade this or any other Miracles of this kinde wrought by Christ and recorded in the Gospell wee should make this use of it namely 1. Acknowledge God in Christ Iohn 17.3 and 10.38 And 2. Acknowledge the trueth of the Gospell And 3. That all the infirmities and maladies of our soules are cured only by Christ What manner of disease or sicknes was the leprosie Quest 4 First it was a most loathsome sicknesse Answer as appeares thus 1. Those who were Leprous were to be separaâ—ed from the society of men Levit. 13.46 Num. 5.2 2. The Leper must have his cloathes burnt Levit. 13.52 3. If any of the Priests become Lepers they must bee separated and not suffered to offer sacrifice untill they were healed Leviticus 22.4 Answer 2 Secondly the Leprosie was a contagious and infectious disease and hence it was that they must bee separated and their garments burnt and the house and walls and stones removed Levitic 14. Answer 3 Thirdly the Leprosie was an hereditarie disease as wee see in Gehezi 2 King 5.27 Answer 4 Fourthly it was a disease scarce curable a disease onely healed by God 2 King 5.7 because it was sent by him as a punishment as wee see in Ioah 2. Samuel 3.29 and Miriam Numb 12.10 and Gehezi 2. King 5.27 Answer 5 Fiftly hence such strict charge was given by God that the Leper should diligently observe and doe whatsoever was injoyned him by the Priest or Levite for curing of his Leprosie Deuter. 24.8 Quest 5 What may we observe in the Leprosie for our instruction Answer 1 First that although it was a corporall disease yet it was cured by CHRIST to teach us That Christ cures the body as well as the soule as we see in Peters wives Mother and â—n Paul 2 Cor. 1.8 Quest 6 Why doth Christ heale corporall infirmities and diseases Answer 1 First that hee might show himselfe to bee mercifull in all things both towards body and soule Answer 2 Secondly that hee might show himselfe to bee a Cornucopia unto us from whom wee might have whatsoever is good either externall or internall Rom. 8.32 Answer 3 Thirdly that hee might show himselfe to bee Lord both of body and soule Answer 2 Secondly the Leprosie was a disease scarce cureable and yet Christ cures it to teach us That unto him nothing is impossible Christ came in the power of the Father Iohn 10.38 And therefore he can heale all our diseases Psalme 103.3 Wherefore none should bee terrified with the greatnesse of danger whether Temporall for God can deliver David from the Beare and Daniel from the lion and the three Children from the fire or Spirituall for whether our sinnes bee many or great or of long continuance yet the Lord can take them away and pardon them Isa 1.16 Ezech. 18. Answer 3 Thirdly wee may observe how the Leprosie is a Type and Figure of sinne and that in many respects viz. 1. Of all other diseases Leprosie is conceived to be the greatest The falling sicknesse the Palsie the Convulsion the Plague are great evils but either they are not perpetuall or not diâ—turnall or at least a man is not separated for these but the Leprosie is a cleaving evill and so abominable that hee who is taken therewith is excluded from the society of men Thus of all evils sinne is to bee esteemed the worst and greatest Poverty imprisonment sicknesse and death are evils but yet such evils that either a man may bee delivered from them or else they may become unto him the end of evils but sinne is an evill which endures with us and at length brings us without repentance to eternall misery And therfore wee should not sleight sinne as the most doe thinking it no great matter but conceive it to bee some great and infinite thing yea the very Epitomy of all evills and consequently a thing which can never be hated abhorred or detested enough 2. The Leprosie is an hereditary evill a disease which the child hath from the Father and which is againe by the childe derived to posterity So wee First receive sinne from our parents And Secondly contaminate our posterity by sinne And therefore both for our owne and our issues sake wee should take heed of sin 3. The Leprosie is a most loathsome disease odious both to God and men for the Leper must bee separated from Gods sanctuary and mans society So sinne is unto God so abominable that hee cannot endure either to see sinne or to heare a sinner Iniquitie makes man more odious and deformed in the sight of God then any monster or dead Carkasse Ierem. 5.25 4. The sent and smell of a Leprous man is of all other diseases most grievous and irkesome unto the nostrils of any because all the humours in such are vitiated and corrupted thus although by reason of our corrupt nature sinne stinke not thus in our nostrils yet certainely of all noisome smels unto the Lord it is the worst Hence the Lord complaines of the wicked Psalm 5.9 That their threat is as an open sepulcher that is as from a sepulcher wherein lies a dead rotten carkasse issueth forth a most vile stench and unsavoury and unwholesome smell when the grave is open So from a man whose soule is dead by reason of sinne proceedeth nothing but loathsome sents 5. The Leprosie hath his roote within but yet doth putrifiâ— and corrupt the body outwardly making the skinne loathsome both to the eye and nose So sinne is rooted in the heart but buds forth and showes it selfe in the life and conversation Rom. 7.18 6. The Leprosie growes creeps upon men and acquires strength by little and little So sinne by little and little encreaseth both in strength and number that is one sinne taking roote in us at length wee become to bee hardned therein and being once thorowly captivated by one sinne wee become shortly after slaves unto others And therefore Principiâ—â— obsta strangle sinne in the birth and stop the course thereof at first 7. The Leprosie was contagious and infections Levit. 13.45 and therefore when the Leper went abroade hee had his mouth covered with a cloath and when hee saw any he cried J am uncleane I am uncleane that so all men might learne to avoide him Thus sinne is infectious Regis ad exemplum the sinne of the Father easily corrupts the children the sinne of the Master his servants the sinnes of superiours which appeares unto men is a great snare unto inferiours and therefore every man should labour so to suppresse his sinnes that they may not bee perceived by others and so infect others and Magistrates should bee carefull to punish those who like Sodome hide not their sinnes but discover them to the world And for