and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
visible church which is knowne by the publicke preaching of the word right administration of the Sacraments and we deny not but wicked men may bee in the church bur not of it yea they may be members of the visible church for a time but cannot bee truely ingrafted into the body of Christ c Fulk s Ioh. 15. Sect. 1. From this verse the Papists object againe Obiect 3 that true faith may bee separated from good workes or the fruits of sanctification Bellarmine frames his argument thus In the church there is chaffe and wheat that is good and bad and therefore there may bee faith without obedience he proves the consequence thus Those that are in the church are faithfull now if these become evill or disobedient then it followes necessarily that faith from whence they are called faithfull with sin from whence they are called wicked may bee conjoyned and stand together Wee answer hereunto first the Argument is Answ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not concluding the thing denied for the Cardinals consequence is onely that faith may be conjoyned with sinne that is one and the same man may both bee a sinner and a true believer which wee deny not but willingly grant that the most faithfull are guilty of many sinnes so that our assertion is this As there is none so faithful but that they have some sinne in them so there is none that have true justifying saith in them but they have also some good workes and shew forth some fruits of sanctification in their lives and conversation and this assertion the Jesuite doth not at all refute by this his argument Secondly the consequence is faultie There Answ 2 are in the Church many wicked ones altogether destitute of good workes therefore true faith may be without any good workes this is a grosse non sequitur as wil appeare first by the like argument which I will frame thus In the Barne floore is chaffe altogether destitute and voyd of any good substance or sustenance therefore there is neither any good substance or sustenance in the wheat which is in the Barne floore This argument Bellarmine himselfe will say is an absurd one and therefore he must give me leave to say as much of his they being both cast in one mould Secondly the ill consequence of the argument appeares by this reason because all those who are in the Church have not that true justifying faith which is in controversie betwixt us and them but onely a false faith which consists either in an historicall assent or an externall confession onely which in no respect can be called justifying faith § 2. He will purge his floore What is understood Sect. 2 by floore Quest First some say that by the floore is meant Answ 1 the hearts of men but this is false Secondly some say the Church of the Jewes Answ 2 and the purging is referred to the reliques that are left therein mentioned both by the Prophet and Apostle a Esa 10.22 Rom. 9 2â— and of this opinion is both Musculus and Gualter upon these words Thirdly some understand it of the whole Answ 3 Church and so certainely it is to be understood not excluding the former exposition of the Judaicall Church Sect. 3 § 3. Whose Fan is in his hand What is understood by this Fan Quest Answ 1 First some understand it of the Gospel preached which separates the rebellious from the righteous Answ 2 Secondly some understand it of affliction which tries hypocrites as the fire doth mettall Answ 3 Thirdly some understand it of the Spirit of Gods mouth 2 Thes 2. that is his word I thinke it is to bee understood of all because both the word of God and the rods of God afflictions do ay what we are Sect. 4 § 4. He will purge his floore What is meant Quest 1 by this purging Answ 1 First some understand the hearts because they are fanned by the word of God first from all false and hereticall opinions Secondly from all wicked workes Thirdly from all foolish obedience and will worship Answ 2 Secondly some understand men who are to be separated either first in this life by the Gospel b Ioh. 8.47 and 10.26 or secondly in the life to come by vengeance and the eternall wrath of God Certainely none of these are to bee excluded because the words are indefinitely to be expounded Thirdly for the full understanding of these Answ 3 words he will purge his floore wee must observe that the Phrase is figurative or a similitude taken from the practise of husbandmen As husbandmen fan the chaffe from the corne gathering the corne into their garner and burning up the chaffe so God by his word and afflictions will purge his Church separating the gold from the drosse and the wheat from the chaffe receiving the one who approve themselves as gold tryed in the fornace into everlasting mercies and plunging the other who had nothing but a meere outside of religion in them into ever-burning Tophet And thus by this Metaphore Saint Iohn shewes us Observ that the Church of God is like a fielde of wheat Come cannot grow without earth and therefore Quest 2 it may bee here asked how many sorts of grounds there are in the world In the world there are 2 sorts of grounds Answ to wit either Wild or unhusbanded that either Barren as the sand that beares no fruit these are Atheists Fruitfull that In evill fruits these are first wicked Secondly Idolaters In foolish workes as idle flowers neither sweet not profitable these are naturall Philosophers worldly wisemen Enclosures or manured which is the Church wherin are Tares that is wicked men in the Church Wheate wherein is The stalke these are proud men or great ones in the Church The chaffe these are Hypocrites and formall professors The graine of wheat and these onely are true members of the Church Quest 3 It may here further bee demanded wherein doth the Church of Christ resemble a field of wheat or a corne field Answ I answer in many things to wit first the husbandman only tills the field it cannot till it selfe so it is the Lord onely that rules the Church and makes it by his tillage and manuring to bring forth fruit Secondly the husbandman takes all the paines with his ground for the cornes sake that hee may have bread so the Lord hedgeth and husbandeth us that we might be a new lumpe of unleavenâ—d brâ—ad unto himselfe 1 Cor. 5.7.8 Thirdly the chaffe and the wheat spring both from one and the same seede so 1. the same word of God begets both the righteous and hypocrites and 2. both the true professors and orthodoxe and heretikes and schismatikes ground their opinions upon the word Fourthly the chaffe though springing from the seede shewes not the nature of the seede but the graine of corne beares his forme and shewes his nature so hypocrites and heretikes shew not the true solide and sincere fruit of
the word but like the Jewes who were of the seede of Abraham but did not the works of Abraham So onely the true seede of Abraham shew forth the fruit of Abrahams saith Fiftly the chaffe and the wheat are both nourished by one and the same juice and humour watered also with the same raine and warmed with the same sunne so hypocrites and the children of God are made partakers of the same spirituall meat and drinke d Cor. 10.1.2 that is they have both of them first the word of God wherby they are informed in their judgement Secondly the motions of the Spirit of God whereby their understandings are more enlightned and thirdly the holy Sacrament Sixtly the wheat and chaffe doe both increase alike in the beginning when they are but grasse but by and by may easily bee distinguished so beleevers and hypocrites for a time can hardly be distinguished but after a time the true practitioner may be discerned from the formalist if not here yet certainely at the last day Seventhly the eare and stalke and chaffe are profitable unto the corne while it is growing so hypocrites and wicked men sometimes support and sometimes comfort the children of God for a time Eightly the greatest part of the corne which springs up in the field is straw and chaffe and in regard of that there is but a little wheat that is the straw beares a greater bulke by much then the wheat so in the Church of Christ there are but a few good in comparison of the bad g Matth. 7.13.14 20.16 Ninthly the chaffe and wheat are not separated untill they bee threshed so hypocrites are discerned from true professors when affliction or the fiery trial of persecution comes which is here intimated by purging Quest 4 How will God purge his floore I answer by fire thus saith the Prophet who shall abide his comming Answ for he is like a refiners fire b Malach. 3.2 And Saint Peter saith God will try our faith with fire c 1 Pet 1.7 By what fire will the Lord purge his Church Quest 5 I answer by a threefold fire viz. Answ First by the fire of his word I will make my word fire and this people wood saith the Lord and it shall devoure them d Ier. 5.14 and againe Is not my word as a fire saith the Lord Ier. 23.29 Secondly by the fire of affliction thus the Apostle saith the fire shall trie every mans worke of what sort it is e 1 Cor. 3.13 that is the fire of affliction called by Saint Peter the fiery triall f 1 Pet. 4.12 Thirdly by the fire of the last judgement according unto that of the Prophet Tophet is ordained of old the pile thereof is fire and much wood g Isa 30.33 and thus our Saviour in his description of the last day the wicked shall be cast into everlasting fire h Matth. 25. Why doth Christ purge his Church by the fire of affliction Quest 6 I answer first because he desires to have a pure Answ 1 Church without spot or wrinkle Eph. 5 25. Secondly because his Church doth continually Answ 2 gather soile the body ever and anon stands in neede of purging the orchard of pruning the garden of weeding the field of cleansing the materiall Temples of repairing and the Church of purifying from her pollutions daily contracted How may wee know whether wee bee wheat Quest 7 or chaffe and consequently whether wee shall be gathered into Gods garner or burnt with unquenchable fire I answer by these markes First the wheat is not perceived when it is in the eare Answ it lurkes within it boasteth not it selfe and therefore we must labour to bee free of boasting pride vaine and Pharisaicall ostentation for the wheat doth not so Secondly although outwardly it shewes not it selfe yet within it is full of fine meale and flower that is faith and sanctification so we must labour to bee full of good workes and to grow and increase therein day by day i 1 Cor. 15.58 and Col. 1.10 and Iam. 3.17 Thirdly the wheat is stable and solid and being shaken goes to the bottome abides there and is not like chaffe blowne away thus wee must bee rooted grounded and established in the faith of Jesus Christ k Col. â— 26 and 2.7 Vers 13 VERS 13. In those dayes came Iesus from Galilee to Iordan unto Iohn to bee baptized of him Sect. 1 § 1. In those dayes In what dayes or times was this comming of Christ Quest 1 I answer when Iohn was baptizing in Jordan Mat. 1.9 when the people were baptized Answ Luk. 3.21 hee did not come before the Baptist least he should have come in darkenesse and obscurity neither long after him but as the Sunne who rises when the day starre ascends so when there were many gathered unto Johns preaching and were baptized by him then comes Christ Why did Christ come at this time expressed in the former question that is not untill many Quest 2 were baptized by Iohn and taught by his preaching I answer for two causes the first Allegoricall The second Historicall Answ The fift cause hereof was Allegoricall to teach us that Christ will not come unto us Observ untill a way bee made for his receiving by preaching and repentance for first there is great neede of preparation because if we be carelesse to prepare the way for him he will not care to come unto us Secondly this preparation is to bee made by repentance that so our sinnes may bee blotted out because hee will not come into a polluted soule l Acts 2.38 and 3.19 Thirdly the ordinary meanes of working repentance in the heart is the preaching of the word as the Lord saith unto Ieremie goe and preach these words unto the North and say repent c. m Ier. 3.12.13 The second cause is Historicall that Christ might bee made knowne and manifested to the whole people that is first that all might see him Secondly that all might here the testimonies concerning him viz. â— the testimony of Iohn I have neede to be baptized of thee 2. of the opening of the heavens 3. of the Dove lighting upon him 4. and of the voyce of God from heaven saying This is my beloved sonne in whom I am well pleased Thirdly that all those who were not as yet baptized might the more readily embrace and receive it seeing hee was baptized that had no evill in him at all § 2. Came Iesus from Galilee Why was Sect. 2 Christ and Iohn Baptist in two severall places Quest 1 I answer first least they should seeme to have Answ 1 compacted together in what they did Secondly because Jordan was a type of Baptisme Answ 2 as also the red sea was 1 Cor. 10.4 Thirdly because the Prophets had thus foretold Answ 3 it that Christ should be a Nazariâ—â— and a Galilean but the Baptist should be brought up in Iudâ—â— Why doth the Master come unto
and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Demâ—â— who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
not given the worship due onely unto God to Idols and set up the abomination of desolation in the holy place IV. They should marke if they have not invented other sacrifices besides Christ by which they hope to be saved as the Church treasure and the Popes pardon and merit of their own workes c. V. They should consider if they have not diminished and lopped off an essentiall part of a Sacrament from the Church taking away from their Laity the Cup although the contrary was both plainly prescribed by Christ and practised by his Apostles If they consider these and many more things wherin they have degenerated from the primitive Church they will have small cause to boast Secondly they erre here that boast of their Answ 2 profession and vocation without sanctification certainly outward things are insufficient to bring us to heaven for therunto is available only the application of the death of Christ revealed to the heart by faith But yet these things cohere and go together as the Tree and the fruit doth And therefore let none dreame of a vocation without sanctification for whosoever is called and regenerated is sanctified Rom. 8.30 1 Cor. 6.11 Thus we have the first reason why the Apostles must not preach to the Apostate Samaritans N. Secondly the word must not be preached to Answ 2 the Samaritanes because they were odious to the Israelites according to the womans speech The Iewes have no commerce or Communion at all with the Samaritanes Iohn 4. And hence the Samaritanes would not receive Christ into one of their Cities because they perceived he was going to Jerusalem Luke 9.53 And the Jewes thought that they could not disgrace Christ more than by calling him a Samaritane Å¿ Ioh. 8.49 So inveterate was the hatred betwixt the Jewes and the Samaritanes Why were the Samaritanes so odious unto the Quest 5 Jewes First because they being Gentiles possessed Answ 1 the inheritance of the Israelites as appeares 2 King 17. Secondly the Jewes hated them because they Answ 2 were Idolaters and that I. Under Ieroboam 1. King But II. More under Salmanassar for he brought in amongst them five Nations or five severall sorts of Heathenish people with their houshold and Country Gods t Ioseph Antiq. 9.14 or rather seven sorts of Idolaters 2 King 17. who ceased not from their Idolatry though they were extreamly punished with Lyons Thirdly the Jewes hated the Samaritanes because Answ 3 they were perpetuall enemies unto the Jewes reade Ezra 41.2.10 Nehem. 41. c. Yea when the Jewes were in affliction u Ioseph Antiq. 9.14 and 11.4.8 the Samaritanes denied that they were Jewes or any thing of kinne unto themv. Fourthly the Samaritanes were hatefull unto Answ 4 the Jewes because they despised the Prophets admitting and embracing onely the Pentatenâ—h or five Books of Moses Carthus s And Fiftly because in imitation of the Jewes Temple Answ 5 in Jerusalem the Samaritanes built one in Garizim which was founded by Sanballat in the time of Alexander the great and dedicated to Iupiter the defender of strangers 2 Macch. 6.2 and Ioseph Antiq. 11.7 8. And about this the woman disputes with Christ Iohn 4.20 Our father 's worshipped in this mountaine and ye say that in Ierusalem is the place where men ought to worship Now the reason why they thought that God was to be worshipped in this mountaine was this because Iacob erected there an Altar unto the Lord Gen. 33.20 And because Simeon and Levy and Iudah and Issachar and Ioseph and Benjamin stood upon this mountaine Gerizzim to blesse the people when they came over Iordan Deut. 27.12 Observ 2 From the third answer we may observe That those who are enemies to the Church of God shall be rejected reade these places and we shall see that God wil love those who love his Church and hate those who hate his Church and set himselfe against those who set themselves against his Church Gen. 15.14 Psalm 129.5 Exod. 23.22 Deut. 33.29 Esa 29.7 and 41.11 and 60.12 Ierem. 12.14 Acts. 7.7 Quest 6 Why will the Lord reject and destroy the enemies of his Church Answ 1 First because the Church is the Lords portion and the lot of his inheritance and therefore those who are enemies unto the Church are enemies unto God Reade Deut. 32.9 c. Psalm 17.8 Zachar. 2.8 and 12.2.3.9 and 14.12 Iudg. 5.31 and 2 King 19.22 Esa 49.25 Ioel 3.2 Philip. 1.28 Answ 2 Secondly because it is an Argument of a wicked reprobate man to oppose the religious or religion of Christ Egone ausim vel joco lacessere August Object 1 Against this answer it may be objected Saul persecuted and opposed the Professors and profession of religion Act. 8. And yet he was no Reprobate Answer But he repented of it and continued not in it and therefore was pardoned 1 Tim. 1.13 Quest 7 How are the godly and religious opposed Answ 1 First Accusando by accusing of them unjustly of any crime Answ 2 Secondly Deridendo by deriding and scoffing them for their religion Answ 3 Thirdly Impediendo by hindring the progresse of Religion and their progresse in Religion by taking away in toto or lessening in tanto the preaching of the Word Answ 4 Fourthly Odiendo by hating them in heart And thus we have the second reason why the Apostles must not preach to the Idolatrous Samaritanes An ∣ sw 3 O. Thirdly the word must not be preached to the Samaritanes because they were not Iewes at all but Gentiles for all the Israelites were carried captive 2 King 17.6.18.20.23 and all the Cities were replenished with Heathens either by Salmanassar 2 King 17.24 or by Esar Haddon Object 2 Ezra 4.2 Against this it will be objected that they professe themselves to be Israelites Iohn 4.20 yea at the least they were mixed with Iewes for in such cases when they led any Cities into captivity they were wont alwayes to leave some and to reserve some remainders of the true Inhabitants as Ierem. 52.16 and 2 King 24.14 and 25.12 Answ 1 First when all are not carried into captivity but some are left for the most part if not alwaies the Scripture doth express it as Ier. 52.16 And therefore where no such thing is expressed we are not bound to beleeve it Secondly they doe not seeme to be mixt and that Answ 2 I. Because none knew the externall worship of God 2 King 17.26 As appeares by this message sent to the King of Assyria The nations whom thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land c. And II. Because the King of Assyria upon this message sent one Priest unto them to instruct them 2 King 17.28 Thirdly their professing of themselves to be Answ 3 Iewes was but hypocriticall and counterfeit as the Hagarens call themselves Saracens when the State or Common-wealth of the Iewes was in prosperity then they would be Iewes but when the Iewes were
wee have comes from God Who are here to be taxed Quest 2 First those who expect heaven and hope for Answ 1 happinesse although they have received as yet no gift of grace from God Rom. 5.5 Secondly those are egregiously faulty who Answ 2 waxe proud of the things they have received whether they be I. Temporall as riches honour knowledge and the like Or II. Spirituall as grace faith sanctity and herein the Papists faile For First none prohibits men to labour and endeavour after a greater measure of sanctification for this is commanded positively by Saint Paul Phil. 4.8 Nor Secondly is it forbidden men to rejoyce in the testimony and evidence of the holy Ghost in their soule But only Thirdly we are forbidden to ascribe that to our merit or to boast of that which we have received What hast thou saith the Apostle which thou hast not received and if thou have received it why dost thou boast as though thou hadst not received it Why doth God give good things unto us Quest 3 Not to hide in a Napkin but to improve Answ and to make good use of as for example First doth God give us riches and possessions then we must be liberall bountifull and free unto every good worke Secondly hath the Lord raised us to dignities and honours then we must use our countenance friends and place for the good and patronage of the profession and Professors of the Gospel Thirdly hath the Lord endued us with prudence and wisedome then wee might counsell advise and instruct others so helping those who are weake in understanding knowledge policie and the like Fourthly hath the Lord inriched us with Religion then we must so shine before others that by our light of a holy life they might bee brought out of darkenesse Mat. 5.16 f 1 Pet. 2.12 and 3.1 Fiftly if the Lord hath bestowed upon us Confidence Boldnesse and magnanimity wee must not use it as many doe for our owne revenge or only in our owne private affaires but also and especially for our brethren or the publike good How did the Apostles receive Gratis Freely Quest 4 Freely yee have received First in respect of the gifts because they Answ 1 could not buy them neither had any right at all unto them Secondly in respect of the price because the Answ 2 Apostles gave nothing for them Thirdly in respect of the persons because the Apostles were n◠better then others yea rather of the most abject sort 1 Cor. 4.9 Whence we might observe Observ That all the gifts of God are free This thus appeares First otherwise grace were no more grace Rom. 11.6 Yea Secondly otherwise God should not bee the only Fountaine of good for all merit is good and therefore if merit came not from God hee should not be the only Fountaine of all good Sect. 3 § 3. Freely give Quest 1 What is meant here by Gratis Freely Answ It is taken here Adverbiè non Adjectivè and signifies two things namely First that they must doe the worke for which they are sent cheerfully and with alacrity labouring in season and out of season 2 Tim. 4.2 Secondly that they must do their worke without any price or compact Whence wee may learne Observ That things freely given should be freely bestowed 2 Cor. 11.7 and 1 Cor 9.15.18 c. Quest 2 Why must we freely give what we have freely received Answ 1 First because the name imports it these free gifts are called Charismata and therefore they must not be bought and sold That which belongs unto Gods house must be free because his house must not be made a house of Merchandize Iohn 2.16 Zachar. 14.21 Answ 2 Secondly because a price will blind the eyes and quickly mislead a man Although spirituall dignities should not be bought and sold yet it is too ordinary One askes what difference there is Inter Patronum Latronem betwixt a Patron of a Living and a Thiefe For they both often steale mens money out of their purses and many Patrons dispose of their livings to them who will best reward them or to some unworthy friend or Kinsman These are theeves to the Church of Christ Answ 3 Thirdly because if a Patron give a Living to an honest man but yet for money he is a thiefe because hee enricheth himselfe by that which is not his For a Patron is but a Surety or Feoffee in trust not an Vsurer of a Living or Gods Almoner or Treasurer betrusted to see the place well supplied for the glory of God and his peoples gaine and not for their owne base lucre But because some may thinke Simony a stranger to this place therefore I doe not enlarge it Quest 3 How farre and wherein doth this precept oblige us Freely give because yee have freely received Answ 1 First some by this Command take away from the Ministerie all Stipends affirming that they must live in a voluntary povertie and of meere almes And not only the Monkes thinke thus but also many godly persons for it was the common opinion of the Albigenses and of those faithfull Martyrs Fryth Tyndall and Barnes who were deceived with a temporall precept as followes by and by Answ 2 Secondly if our Saviour speake here of preaching the Word then it is but a temporall Precept and is not to be extended to all times And that I. Because S. Paul himselfe urgeth Stipends and that by divers strong and convincing reasons II. Because Christ himselfe seemes to reuoke this Precept when he said But now he who hath a Purse let him take it and likewise his Scrip Luk. 22.36 Thirdly if our Saviour speake of preaching Answ 3 then although the Precept be but temporall yet there is a perpetuall morality to be acknowledged herein viz. I. That we preach the Word cheerfully and willingly And II. That wee bee contented with necessary things not seeking for great things yet in the meane time wee are not prohibited to live upon the Altar 1 Corinth 9.14 h Vide Carletonum Tillesleyum Idquè honestè non sordidè Bucer And hence the Tithes were consecrated and set apart for the Priests both before the Law and now after the Law g Fourthly but certainely this charge was given Answ 4 concerning Miracles and the power of healing and of casting out devils and the like because these were not wrought by their owne power but by the power of God and therefore they must not sell them nor as Physicians and Chirurgeons now doe and justly may doe bargaine and contract for such a summe for the healing of such a sicknesse or for cleansing a Leper or for raising one dead unto life or for dispossessing some possessed with a devill This power they have freely received and therefore they must freely give and this is the true sense and meaning of these words namely That those Miracles which they worke in the name of Christ they must doe Gratis not seeking their owne gaine and lucre in them Why must
and awakened and yet sleepes againe it is then no longer negligence but contempt So those who relapse after a Revelation of the power and vertue of Christ are guilty I. Of sinne And II. Of infidelity And III. Of the contempt of Christ the Holy Ghost and the word of God And therefore shall be the more greevously tormented How or wherein is the power of Christ manifested Quest 4 or revealed First in judicijs in his judgments Ezech. 25.11 Answer 1 and 30.19 Exod. 7.5 Psalm 105.5 Esa 26.9 Ierem. 5.3 The Lord sometimes corrects afflicts and punisheth us that wee seeing his power might learne to amend sometimes he makes his power knowne upon others that his owne people might observe his judgements and powers forth his wrath and fury upon the disobedient that wee might tremble and learne to obey 1 Cor. 10 as the Dog is beaten before the young Lyon to make the Lyon obedient or the Condisciples of the young Prince to make him feare Secondly in Benedictionibus in blessings and Answer 2 mercy Gods power is revealed in favours and good things as Esa 26.10 And great is the judgement of those who despise these Reade Ezech. 16 Esa 5. Thirdly in praedicatione verbi his power is rather Answer 3 revealed in the Preaching and publishing of the word that beeing the power of God unto salvation Rom. 1 16. and 2.4 and 1 Thessal 1.5 And therefore those who enjoy the preaching of the word and despise it heape up unto themselves wrath against the day of wrath Fourthly the power of Christ is principally Answer 4 shewed there where the Spirit is powerfull in the heart 1 Cor. 12.7 Hebr. 6.6 c. by any generall or particular grace And therefore they who are enlightned by the Spirit must take heed of relapsing for as they have despised and sleighted a great grace who doe thus so they doe incurre a great judgement and condemnation eternally Sect. 3 § 3. Because they repented not Our blessed Saviour doth not upbraid them because they did not admire his Miracles or because they did not entertaine or feast him but because they repented not yea the other they did but not this they wondred at his wonderfull workes and many entertained him but all was nothing without repentance Whence we may note Observ That where repentance is wanting there all other duties are nothing worth It is not sufficient for a man to heare the word with reverence or a shew of love or a forme of obedience for these were in Herod Mark 6.20 except we seriously repent and in sincerity obey these onely being the blessed ones Luke 11.28 Iohn 13.17 Ierem 4.4 Psalm 34.14 Matth. 7.21 It is not enough for a man to make a Profession of Religion but he must indeed strive and study to eschew evill and doe good which is the nature of true Repentance if hee would bee pleasing and acceptable unto God Quest 1 How doth it appeare that all wee doe in Religion is of no esteeme with God without Repentance Answ 1 First it appeares Authoritate by a threefold authority namely I. Of the Baptist who preacheth Repentance Matth. 3.3 And II. Of Christ who preacheth repentance Mat. 4.17 Luke 24.47 And III. Of the Apostles who preach the same doctrine Acts 2.38 and 3.19 and 26.18 Answ 2 Secondly it appeares Scopo by the Scope of Christ Now the scope of Christ in his comming was I. To reduce men from their errours And II. To free them from their sinnes Luke 1.75 and Titus 11.2 c. And therefore hence it appeares that without repentance all is nothing Quest 2 Why doth not our Saviour rather upbraide these Cities because they beleeved not then because they repented not seeing wee are saved by faith and Luther saith Omnes damnari ob infidelitatem that all are damned for infidelity Answ Certes salvation is of faith but repentance is the way unto faith yea Causa size qua non without repentance there can be no faith for those who never repented them of their sinnes never had the least sparke of saving faith Quest 3 Who ought to repent Answ All who either First desire to be redeemed from Sathan and death Or Secondly who are in a miserable estate and condition Now I. Such are all men before repentance Rom. 3.23 and 5.12 And II. All that doe not truly repent Quest 4 Who doe not truely repent Answ 1 First those who abide in their sinnes not repenting them at all of their iniquities Secondly those who by a fained and counterfeit Answ 2 repentance deceive their own soule Thirdly those who repent key-coldly and Answ 3 wash themselues with adulterate teares Fourthly those who seeme both to others and Answ 4 themselues seriously to repent but afterwards relapse with the dog to his vomit and with the Swine that was washed to the wallowing in the mire 2 Peter 2.22 How must we repent Quest 5 There are two parts of Repentance namely Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dediscere Discere damnare amare First Resipiscere quasi re-sapere to bee wise againe or to condemne our former wicked life and actions Rom. 12.2 And therefore unto true repentance it is required that wee should seriously lament and bewaile what is by-past and for the time to come labour to be weaned from these things to wit I. From all our former sinnes 2 Peter 1.9 and 2.20 Galath 5.24 II. From the love of the word Psalm 127.2 Iames 4.4 III. From the contempt of the word because it is a dangerous thing to despise the word and so long as we doe so we cannot truely repent Reade 2 Chron. 36.16 Proverb 1.24 Iohn 3.19 Acts 19.9 Ezech. 33.32 IV. From despising of the blessed Spirit that is from greeving him Ephes 4.28 or extinguishing his good motions 1 Thessal 5.19 And therfore that we may avoid and beware this the better let us remember how many calls we have neglected and how many good motions we have smoothered V. From the neglect of salvation wee must remember how formerly we preferred pleasure and profit yea and all things before this learn both to repent deplore and amend it Secondly Converti to be converted and turned unto God or to direct an averse heart unto him and to labour that hereafter our whole life may be directed and guided unto a new marke And in these two To repent of and turn from what is by-past and amisse and to amend our lives and turne unto the Lord our God and whatsoever is good for the time to come doth regeneration consist Now this second part of repentance doth consist in these things namely I. In a desire and endeavour to bee ingrafted into Christ the true and living Olive and this wee are by faith Iohn 15.1 Rom. 11.22 And II. In an earnest endeavour to walke in faith and to approve the truth thereof by our workes of new obedience and true sanctification Gal. 2.19 c. and Iames 2.18 and 1 Tim. 6.18 And III. In a true
have visited and called upon you both by my Prophets and also by my selfe Now this appeares to be the genuine sense of these words by these particulars viz. I. From these words woe be unto you which kill the Prophets and stone those who are sent unto you II. From that Adverbe of number Quoties how often which is adjoyned to the act of willing Quoties volui How often would I Ninthly for the complaint of Christ we say Answ 9 that he justly complained of these who would not come unto him and beleeve in him and obey him although they were destitute of grace because they were deprived of it by their owne fault who willingly continued in that bad estate wherein they were and did not endeavour as much as they might unto a better § 3. As a Hen gathers her Chickens under her wings Sect. 3 What analogy or resemblance is there betweene Christs love unto his people Quest and the Hens unto her young ones First as the Hen nourisheth her Chickens with Answ 1 her wings when they are unfeathered so doth the LORD nourish and cherish and refresh those who are Infants in grace covering them with those wings under which are healing and salvation Secondly as the Hen provideth food for her Chickens Answ 2 and will not eate her selfe till she perceive them to be full so the Lord careth for his Children and provideth for them whatsoever he sees them to want and stand in need of whether spirituall or temporall Thirdly as the Hen defends her young ones against Answ 3 ravenous birds and fights unto blood with Kites and such birds of prey for their safety so the Lord protects and defends his children against all their adversaries whether bodily or ghostly CHAP. XXIIII Vers 1 2. VERS 1 2. And JESVS went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Iesus said unto them See ye not all these things Verely I say unto you there shall not be left here one stone upon another that shall not be throwne downe Why doe Christs Disciples shew him the buildings of the Temple which they knew were not unknowne unto him First they did this to move him to mercy and lest the Temple should have beene destroyed as he affirmed before Chapter 23. 38. Or Secondly the Disciples did this that upon a serious consideration and observation of the Pompe and statelinesse of the building our Saviour might be the more carefull to preserve it from destruction as though God regarded outward ornaments and pompe Or Thirdly they shewed him the Temple to insinuate secretly thereby how difficult yea impossible it was for it to be destroyed especially considering the strength of the City also And hence our Saviour seemes to answer See yee not all these things c. When was this prediction fulfilled That not one stone should be left upon another which should not bee throwne downe This prophecie was not onely accomplished in the destruction of the old Temple but then also when in Iulian the Apostates time the Jewes being by him encouraged to build the Temple what was built in the day was cast downe in the night and besides a fire fell from Heaven that consumed the worke and worke-mens instruments which Cyrillus Bishop of Hierusalem then seeing applied unto that event this prediction of our Saviour Sic Socrat. Lib. 3. Cap. 17. Vers 3 VERS 3. And his Disciples said Tell us What shall be the Signe of thy comming and of the end of the world The Apostles aske CHRIST a question but receive no direct or definite answer they would know when the day of Judgement would come but CHRIST answers them generally that the comming thereof is uncertaine and will not be yet a good while whence two Questions may be made viz. Quest 1 Why will not CHRIST designe and tell unto them and us the certaine yeare and day when hee will come unto Judgement Answ 1 First he will not definitly and punctually shew it that we might watch and pray and give our selves unto holinesse and righteousnesse And Answ 2 Secondly that hee might represse and stay our curiosity Quest 2 Why doth CHRIST so long deferre his comming seeing the world is set upon mischiefe and wickednesse Answ 1 First that the number of the Elect might be compleatly gathered together And Secondly that thereby he may prove the faith hope and patience of his children And Thirdly that the godly may be incited thereby unto Sanctification and purity Luke 21.34 And Fourthly that the wicked may be left without excuse Rom. 2.1 4. and 2 Pet. 3.8 9. Vers 5 VERS 5. For many shall come in my Name saying I am CHRIST and shall deceive many Our Saviour in saying here that many shall come in his name saying they are CHRIST seemes to imply that many Antichrists under the name of Christ shall deceive many Whence these questions may be demanded namely Quest 1 How many wayes is the name CHRIST taken that our Saviour saith here Many shall come in his Name saying they are Christs Answ 1 First it is taken sometimes Commonly and thus the name of Christ belongeth to all that are anointed of God and that either to the speciall calling of a King Prophet or Priest or to the generall calling of a Christian And in this sense it is taken either I. More largely for the whole body of those who professe the name of Christ whereof some are members of Christ in title and profession onely Or II. More strictly for the society of the Elect the Citizens of heaven who have the marke of God Revel 9.4 and are not onely in shew and profession but also indeed and in truth members of the mysticall body of CHRIST Answ 2 Secondly the name of Christ is taken sometimes properly and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth JESVS the Sonne of God who was anointed with the oyle of gladnesse above all his fellowes and is the head after a generall manner of all Christians but more especially of the Elect. Vers 6 7 VERS 6 7. And yee shall heare of Warres and rumors of warres See that yee be not troubled for all these things must come to passe but the end is not yet For Nation shall rise against Nation and Kingdome against Kingdome and there shall be Famines and Pestilences and Earthquakes in divers places These verses and divers others which follow in this Chapter doe partly respect the troubles of the Church and partly the destruction of Ierusalem and the wonders which went before it and therefore a word of either When was this fulfilled There shall be warres Quest 1 and rumours of warres There have been Warres and rumour of warres in former ages Answ For in the first 300 yeares after Christ were tenne most terrible Persecutions and since in Europe the Church of God hath been wonderfully persecuted by the Romanists in the hundred yeares last past and upwards And thus this