3.11 and 5.4 For Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 Direction the rule of good and this is immutable as God himselfe is because it is his will Answ 3 Thirdly wee being in Christ are freed from the law of sinne and of death Rom. 8.2 But yet wee are debtours not to the flesh to live after the flesh but to the law to be regulated thereby for the law is good holy just spirituall and to be consented unto Rom. 7.7.12.14.16 yea to be delighted in and that in the inward man Rom. 7.22 And therefore although the ceremoniall law be now disanulled and the conditions of the morall law abrogated we being freed from the curse and condemning power of the law and not justified by the law yet as the law is a rule of direction unto us so it is to be obeyed and submitted unto Teaching unto us this necessary instruction Obser that the Gospell doth not take away the obedience of the morall law Blessed are they saith David that are upright in their waies Ps 1.1 c. and if wee would enter into life our Saviour saith we must keepe the Commandements Mat. 19.17 c. whence S. Paul saith that those who are in grace are not without law to God but under the law to Christ v 1 Cor. 9 21. And againe the grace of God which bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world u Titus 2 11.12 And therefore both the negative and affirmative part both of the first and second table is to be obeyed even of the deare members of Christ because this he did not by his comming destroy Quest 2 Why must the Morall law bee observed in the times and places of the Gospell Answ 1 First because God is unchangeable and therefore so is also his will Iames 1.17 But the Law as was sayd before is the will of God Answ 2 Secondly God requires of all persons in all times to live holily and unblameably as appeares by these places Luk. 1.79 and 1 Thessal 4.4 and Titus 2.11.14 and Heb. 12.14 and 1 Pet. 1.17 But the rule of holinesse goodnesse truth equitie and justice is no where laid down but in the Law and therefore the Morall Law is perpetuall Answ 3 Thirdly the Morall law is in force in the times of the Gospell and must bee obeyed because disobedience thereunto is severely punished Hee that sinnes against the law shall bee judged by the law although hee live under the Gospell as we may see in these places 1 Cor. 6.9 Ephes 5.3 Coloss 3.6 And therefore Bellarmine is most injurious unto us in saying that Protestants affirme Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law Quod Moses cum suo Decalogo nihil ad nos pertineat and that Moses with his Decalogue belongeth not unto us w Bellar. lib. 4. de Iust cap. 5 initio How false and malicious this is all the world may know considering that wee subscribe to the truth of this present Scripture that Christ came not to dissolve but to fulfill the law Indeed the Muscovites doe hold that the Decalogue is abrogated by the Apostles x Theolog Muscovit cap. 5. But Protestants are far off from so grosse an opinion for we say That Christian libertie consisteth in these three things namely First that wee are exempted from the Ceremonies of the Law and the Judicials so farre forth as they concerned the politicke state of the Jewes y Act. 15.10 Secondly wee are freed from the curse and guilt of the law z Galath 3.13 Christ hath redeemed us from the curse of the law when hee was made a curse for us Thirdly we are delivered from the servitude of sinne And therefere it is a shamelesse slander to avouch that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God Sect. 4 § 4. The Law What Law is here meant There is a two-fold Law Quest Answ First the Law of the Gentiles which Saint Paul calleth the law of Nature They doe by nature the things of the Law Rom. 2.14 Secondly the Law of the Jewes which is three-fold viz. First Ceremoniall which is described and explained in the Bookes of Moses especially in Leviticus and prescribed rites and ceremonies unto the Jewes to bee observed and performed in the worship of God Secondly Iudiciall which prescribed ordinances for the government of the common-wealth of the Jewes and the civill punishment of offenders Thirdly Morall here meant and wherein 3 things are observeable viz. First the Morall Law is that which was written at first in the heart of Adam and in all men since by nature in regard whereof it binds all men Secondly it commands perfect obedience both inward in thought and affection and outward in speech and action Thirdy it bindeth to the curse and punishment every one that faileth in the least performance of holy duties b Gal. 3.10 Sect. 5 § 5. And the Prophets Who are meant here by Prophets Quest Prophets are of three sorts namely First of the Jewes Secondly of the Gentiles of whom Paul sayth One of your owne Prophets hath sayd Thirdly of the truth of whom Christ sayth Behold I send unto you Prophets and wise men Now our Saviour meaneth the Prophets that did foretell of him Faustus ex August lib. 19. cap. 7. cantr Faust Sect. 6 § 6. But to fulfill it Our Saviour here affirming that he came not to destroy the Law but to fulfill it may make some doubt whether there be any difference betweene the Law and the Gospell or not and how they differ Answ 1 The difference betweene the Law and the Gospell stands in five things namely The Law First is Naturall and was in mans nature before the fall Secondly sets forth Gods justice in rigour without mercie Thirdly requires perfect righteousnesse within us Fourthly threatneth iudgement without mercie therefore it is called the ministery of condemnation c 2 Cor. 3.7.9 Fiftly promiseth life to the doer d Rom. 10.5 The Gospel Is spirituall revealed after the fall in the covenant of grace Sets forth Justice and Mercie united both in Christ Revealeth our acceptance with God by imputed righteousnesse Shewes mercie to mans sinne in and by Christ if wee doe repent and believe in him with a lively faith To the believer Rom. 4 5. How did Christ fulfill the Law First by and in his Doctrine and that these Quest 2 two wayes First by restoring unto the Law Answ 1 it s proper meaning and true sence as Matth. 5. vers 21 22.27.28 which was depraved by the Pharisees as appeares plainly in the whole next chapter Secondly by revealing the right way whereby the law may be fulfilled Answ 2 Secondly Christ fulfilled the Law in his Person and that five wayes First by
power to will and doe what is good Phil. 2.13 And therefore he is said to have mercy upon us Rom. 11.32 Thirdly the Lord having converted regenerated Answ 3 and justified us then onely are we able to bring forth good workes When once Christ hath redeemed us then by Christ wee are enabled to serve God in righteousnesse and true holinesse q Luke 1.75 but not untill then When the Lord infuseth grace in our hearts then are we by his grace enabled to deny all ungodlinesse and worldly lusts and to serve him all our dayes r Tit. 2.11 And from this ground it is that the Apostle Saint Paul doth so stiffely deny justification by workes Rom. 3.20 c. unto vers 28. and 2. Tim. 1.9 and Titus 3.5 c. holding them like two incompatible qualities that cannot stand together Rom. 11.6 Are all good workes like an unnecessary garment Quest 28 to be layd aside We doe not deny Opera but Operum merita wee finde no fault with good workes Answ but onely blame the merit that Papists put into them Why may wee not ascribe some merit unto our workes Quest 29 Because this were to arrogate unto our selves both against Christ precept and Pauls president Answ our Saviour commandeth us when wee have done all wee can to say we are but unprofitable servants and therefore have deserved nothing ſ Luk. 17.10 S. Paul is so afrayd to ascribe any thing unto himselfe that he desires when his hand is to bee held up at the barre of Gods Tribunall at the last day he may bee found not having his owne righteousnesse of workes but that which is through the faith of Christ the righteousnesse which is of God by faith t Phil. 3.9 And thus much for the inference The second particle of the second part of this verse is the Position or Reason why the mercifull are blessed because Misericordiam habebunt they shall obtaine mercie Shall everie true mercifull man finde Mercie Quest 31 Certes no truly mercifull man shall lose his reward Answ for such an one doth good to his owne soule Prov. 11.17 And therefore hee is happy Prov. 14.21 and he shall be blessed Prov. 22.9 Quest 32 Why is this mercy and blessednesse promised unto the mercifull man Answ 1 First because he honours God as Salomon hath it he that hath mercy on the poore honours his maker Prov. 14.31 and therefore God will honour him as hee said unto Samuel concerning Eli. Secondly because herein he imitates God Answ 2 and shewes himselfe to be a child of God he being mercifull yea the Father of mercies Psal 103.8.9.13 and 145.8.9 And therefore let the certainty of the reward be a meanes to induce us to be mercifull Quest 33 What reward shall be given to him that is truely mercifull Answ Saint Luke Chap. 6. vers 38. saith there shall be given unto him good measure pressed downe shaken together and running over from whence Stapleton observes foure degrees of this reward viz. First there shall be given him good measure In temporalibus pressed downe in naturalibus shaken together in spiritualibus and running over in aeternis Particularly First there are but three sorts of Rewards Temporall Spirituall and Eternall wherefore I will comprehend all the blessings promised unto the mercifull man under one of these beginning with the first to wit temporall blessings for he that gives to the poore a Prov. 19.17 lends to the Lord b Quest. 34 What temporall blessings is the mercifull man promised to enjoy Answ 1 First all shall blesse him and on the contrary the unmercifull man shall be cursed thus saith Salomon Hee that withholdeth corne the people shall curse him but blessing shall be upon the head of him that selleth it b Pro. 11.26 If he that selleth unto the poore be blessed then much more he that giveth on the other side if he be cursed that denies to sell so is also he that refuses to give in the time of need but elswhere the Kingly Preacher hath it more plainely in these words hee that hideth his eyes from the poore shall have many a curse c Pro. 28.27 Indeed sometimes the curse of the poore is vaine and idle because it is pronounced sine causà without just cause but when it is provoked by the cruelty or coveteousnesse of men it is then most powerfull and prevalent and doth pierce the clouds and on the contrary blessed is he whom the soule of the poore man blesseth and therefore by mercy and charity we should procure their prayers Answ 2 Secondly he shall be freed and delivered from his miseries and dangers and that one of these two wayes First it may be the Lord himselfe will deliver thee as David saith Blessed is he that considereth the poore the Lord will deliver him in the time of trouble d Ps 42.1 we have examples hereof 1. in Rahab who was saved from destruction with all her houshold for her mercy and hospitality extended unto the Spies Josh 2.12 and 6.23.2 in Ebed-melech the Ethiopian who was delivered for his compassion shewed unto Ieremy f 3. in a Citizen of Antioch e Jer. 39.16.17 whose History is this Under the the Emperour Mauritius the City of Antioch was shaken with a terrible Earth-quake after this manner There was a certaine Citizen so given to bountifulnsse to the poore that he would neither sup nor dine unlesse he had one poore man to be with him at his table Upon a certaine evening seeking for such a guest and finding none a grave old man met him in the market place cloathed in white with two companions with him whō he intreated to sup with him but the old man answered that he had more need to pray against the destruction of the City and presently shooke his Hand-kerchiefe against one part of the City and then against another and being hardly entreated forbore the rest Which he had no sooner done but those two parts of the City terribly shaken with an Earth-quake were throwne to the ground and thousands of men slaine Which this good Citizen seeing trembled exceedingly to whom the old man in white answered and said by reason of thy charity to the poore thy selfe house and family are preserved f D Beard Theater of Gods Judgements f. 587. Thus sometimes the Lord himselfe extraordinarily delivers those that are mercifull Secondly sometimes the Lord excites and stirres up the enemies of mercifull men unto mercy as the Psalmist saith He made them also to bee pitied of all those that carried them captives g Ps 106.46 2 Chro. 30.9 Thirdly he that gives to others to him it shall be given that is First he shall not want thus saith the wise man Hee that giveth unto the Answ 3 poore shall not lacke Prov. 28.27 And Saint Paul confirmes it positively in these words Hee that ministreth seed to the sower will minister bread for your food if ye be mercifull 2 Cor.
than the death suffering and satisfaction of Christ Act. 4.12 Answ 4 Fourthly in this sign we may see how worthy they are of eternall death and destruction who do not place all their trust and confidence in the death and Resurrection of this son of God Chemn harm pag. 804. fine Sect. 2 § 2. For as Ionas so Christ c. Quest Wherein was Ionas a Type of Christ Answ 1 First he was a Type of him in his death and that in these regards I. As Ionas was sent out of Iudea unto the Ninevites who were Gentiles to preach repentance unto them that thereby they might be delivered from a dreadfull judgement which hung over their heads And as hereby he was a publisher and proclaimer of Gods universall grace which is extended even to the Gentiles as well as to the Jews So Christ ought to be a Preacher of the Grace of God and that not onely unto the Jews and Israelites but also unto the Gentiles for he was sent to be a light unto the Gentiles and the salvation of the Lord to the uttermost parts of the earth Isa 49.6 Rom. 3.39 Gen. 22.18 II. As Ionas when the sea raged and the tempest grew impetuous offered himself to death that the Mariners and the rest in the ship might be preserved from shipwrack so Christ when the wrath of God waxed hot against us for our sins laid down his life for us lest we should perish for ever and that by his death we might be saved Mat. 20.28 Iohn 11.50 III. As Ionas voluntarily and of his own accord offered himself unto death when the Marriners would gladly have preserved him so did Christ lay down his life of himself for us when no man took it from him Iohn 10.18 IV. As the tempestuous sea was calmed and quieted when Ionas was cast therein so Christ by his death pacified and appeased his Fathers wrath tamed the madness and rage of the world and the Prince thereof yea so took away the horrour and fear and sting of death that unto the godly which beleeve in him it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible but rather as a peaceable and quiet sleep or as a welcome and desired rest Secondly Ionas was a Type of Christ in regard Answ 2 of his Resurrection For I. As Ionas perished not in the water but was swallowed of a great Fish who carried him three daies in his belly but at length cast him safe upon the dry shore so Christ did not perpetually remain in the grave for it was impossible that he should be holden by it Acts 2.24 but death and the devill being overcome he was restored and raised up again unto life Hos 13.24 II. As Ionas being delivered from the belly of the Whale preached Repentance unto the Ninevites and therby brought salvation unto them so Christ being risen from the dead by his Apostles did preach Repentance not onely to the Jews but to the Gentiles also that thereby they might be brought by grace unto glory III. As Ionas who was cast by the Mariners into the sea was a means to convert and turn them unto the true God so Christ by his death converted many unto his Father Acts 2.41 who were Authors of his death § 3. As Ionas was in the belly of the Whale Sect. 3 What sort or kinde of Fish was this which swallowed Ionas Quest First Rondeletus saith that it was a certain Answ 1 fish which was both in mouth and belly and in all her inward parts so capacious and large and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she could easily swallow a man alive and in whose belly often have been found men whole yea sometimes all armed Basilius saith that it was a Fish much like to some great hill inbignesse And Augustine saith that in Africa he saw a fish whose mouth was like some great cave Secondly Doctor Medcalf the Hebrew Professor Answ 2 in Cambridge in his Lectures upon Ionah doth affirm That for certain this fish which swallowed Ionas was no Whale he proves it thus because the Whale hath Lungs and breaths and like man hath a wind-pipe and therefore the passages through which the meat passeth are so straight that by no means she is able to devoure a whole man Object But against this it may be objected that in this verse it is said that Ionas was three daies and three nights in the belly of the Whale and the 70 render it a Whale and Iosephus Antiquit. saith A cero devoratum esse Ionam Jonas was devoured of a Whale Answ 1 First some say that God created a new Whale for this very purpose to swallow Ionah and therfore created him without Lungs or wind-pipe and made all the passages so wide and vast that it might devoure a man whole Answ 2 Secondly others better say that Christ here follows the interpretation of the 70 which as it was vulgar and familiar so also it was ordinarily quoted of all whether it were according to the truth of the originall or not that is the Septuagints translation was so frequent amongst the Jews and of such esteem with them that they cited Scripture usually as it was rendred by them never seriously weighing whether their interpretation were agreeable to the Text. Answ 3 Thirdly others yet better say that the Whale is generally put for every great Fish for it was ordinary with the Jews to apply the name of a known Species to the Genus Because the Canaanites were principall Merchants and the Arabians most notable Theeves and the Chaldeans excellent and singular Astrologers therefore the Jews called every Merchant a Canaanite and every Thief an Arabian and every Astrologer a Chaldean thus attributing the name of an ordinary Species to the Genus thereof And on the contrary the 70 were wont to give the name of the Genus to a more known or notable Species and thus sometimes instead of Nilus or Euphrates they would say a Flood And thus the Greeks cals every great Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and Homer calleth Phocas Sea Calves Whales and Virg. Immania cete great Whales for great Fishes and hence Cetarius signifieth a kinde of Fish-monger or seller or taker of great sea-Fish And from this propriety of speech our Saviour calleth this Fish a Whale because dag gadol was a great Fish Sect. 4 § 4. So the Son of man shall be three daies and three nights c. Quest How is Christ said to be three daies and three nights in the heart of the earth when he was but one whole day and two nights in the grave Answ That this may be the better understood and more cleerly resolved we will lay down these three things namely First that divers nations begun their day at divers times the Babylonians and the Chaldeans reckoned their day from sun-rising to sun-rising The Astrologians counted the day from noon to noon from the time that the sun was at
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and
for it Reade Psal 94 11. Jerem. 17.9 10. and 11.20 Psal 7.9 and 1 Sam. 16 7. Consider how miserable thy condition is if thou be carelesse or fearelesse of these thoughts for it argues that thou fearest the Devill more than God and man more than both thou darest not commit the act of uncleannesse before men but thou darest ruminate and delight in unclean thoughts before the presence of God Read 1 Chron. 28.9 and Apoc. 2.23 Answ 4 Fourthly be watchfull over thy wayes and sober 1 Pet. 5.8 wee must be very carefull and circumspect both in regard of the allurements of the world and the assaults of Satan and the corruption of our actions and the deceit of wicked occasions but principally in regard of our affections for as by the sense tentation enters so by affection sin breakes forth Answ 5 Fifthly let us acknowledge the pollution and evill of internall lust by and by out of hand and speedily resist it Sometimes these thoughts come veiled with the veile of honesty and lawfulnesse but let us acknowledge them to be no other than the Divels baites and his fiery darts that so we may the better resist them A wise man will be ready alwayes to suspect a knowne flatterer and therefore wee had much more neede suspect the Divell and our corrupt nature which are knowne Traytors Wee may be assured that they are no better because there is in Our concupiscence a certain sweetnesse and delight Our mind a certaine pronnesse to give way thereunto Non possum adversari meis And therefore withstand it betime Sixthly accustome thy selfe to contrary meditations Answ 6 and thoughts fill thy mind with spirituall animadversions for a ful vessell can hold no more I will for the instruction of the ordinary Reader lay downe some few We should meditate of some things in Generall where wee must remember both our Naturall estate and condition wherein we are namely first wee are now sold under sinne and the captives of Satan Secondly wee are altogether by nature barren of grace and destitute of every good thing we are like fruitfull fields unto evill abounding with weeds and therefore we are neere unto a curse d Heb. 6 8 Thirdly our understanding is prone to be seduced That wee may be thorowly convinced of this truth let us observe how many there are every where who erre and goe astray either 1. through curiosity as many doe Or 2. through superstition as more doe Or 3. through profanenesse as the most doe And therefore we had need be sober and watchfull Fourthly remember how naturally our desire and will are averse from every thing that is good and violently carried after every thing which is evill Fifthly consider although our present estate and condition be so miserable that we cannot but see it and know it yet we are not able to redresse it Danger and that both in Life wherein all things are snares to intrap us and stumbling stones to cause us to fall our actions words society friends and the evill examples of others are all of them as so many baites of sinne and allurements unto iniquitie yea impediments from good The world gives and affords temptations Satan urges and perswades us to bite at those sugred baites and our owne corrupt nature doth long after them and lust for them Thus we have enemies within us and without us never being safe and therefore we had not need be secure but watchfull and sober Death the time thereof being altogether unknowne unto us we know not how suddenly we may be arrested and cast into the prison of the grave and the dungeon of death we know not how short the time is which wee have to live unto the Lord and therefore wee must bee carefull to redeeme the time After death here remember 1. How suddenly we may be plunged into perpetuall paine as Iob saith the wicked doe who spend their dayes in good things and in a moment goe downe into the pit e Job 21.13 2. How impossible it is for us there to repent or finde mercy yea though with Esau we seek it with sighes and teares The mercie of God who hath First created us after his owne image making us next unto the Angels the best of his creatures And why That we might glorifie him And therefore frustrate him not of his aime defraud him not of his right Secondly redeemed us and that with a wonderfull price to wit by the precious Blood of his most deare Son f John 3.16 and 1 Pet. 1.21 And why that we might shew our selves to be the sons of God that we might joyne our selves unto the Society of the Saints that we might learne to live on earth as though we were in Heaven And therefore wee had need be extraordinarily carefull over our wayes Thirdly prepared a Kingdome for thee g Luk. 12.32 which is incorruptible immortall and eternall h 1 Pet. 1.4 and for which wee should neglect all other things And therefore let us not preferre base lusts and worldly delights and the momentary pleasures of sinne before this Crowne and weight of glory In particular to wit First meditate upon thy present estate and condition examining carefully these three things namely First whether art thou in the state of nature or of grace whether art thou rooted in faith and built upon the true Rocke Christ Jesus or as yet a member of old Adam Secondly whether hast thou strictly obliged thy selfe to the service of God and a course of piety resolving with thy selfe that henceforth thou wilt serve sinne no more because thou wert borne created redeemed instructed and enlightned or the glory of God Or whether dost thou trifle away thy precious time in and for those things which will not benefit thee at all Thirdly art thou daily carefull to sowe the seeds of piety in thy heart that the fruites of Religion may shew themselves in thy life and conversation Or dost thou sowe wicked thoughts and impure desires in thy soule which will bring forth nothing but bryers and thistles the fruits of corruption Or dost thou strive to weed all wicked wanton idle and carnall desires lusts and thoughts out of thy soule that so the seed of grace and godlinesse may thrive the better Secondly examine thy daily life therin these particulars First whether hast thou the Spirit of God or not to bee thy guide and conducter 1. If thou hast him not tremble feare and labour for him 2. If thou hast him then grieve him not but be willingly obedient unto him Secondly whether dost thou daily increase in grace repentance and faith Thirdly which are the principall errours of thy life and the chiefest enemies which warre within thee Fourthly how are thy corruptions and lusts wont to deceive thee and overcome thee that is 1. How often doe they prevaile against thee 2. By what wayes and meanes doe they overcome thee Fifthly how shalt thou overcome thy enemies whose helpe what
concerning this prayer How many Petitionsare there in this Prayer Quest 1 It is a knot not worth a wedge it not being much materiall Answ whether we affirme them to bee sixe or seven Chrysostome seemes to make but sixe but Augustine saith Septima ultima and so makes seven It matters not which wee adhere unto if we doe but avoide the superstâ—tious observation of the number of seven wherein some famous men have waded too farre What order doth our Saviour observe in this Prayer The most perfect and exact order that can be imagined For this prayer is of all other most perfect not onely containing all things that are necessary to be prayed for but also the order which is to be observed in the praying for them As thus most evidently appeares First the foundation of all is the glory of God this is the last scope of all our actions and therefore first to be prayed for Secondly then wee desire the comming of Christs Kingdome and that for two reasons I. Because the consummation of the Kingdome of God is the second foundation of our actions II. Because the kingdome of grace is the meanes to bring us unto God And therefore this in the second place is prayed for Thirdly then we cry thy will be done because before we be admitted into the Kingdome of grace we cannot fulfill or obey the will of God Fourthly having thus prayed for Gods glory and spirituall graces we then come to demand temporall blessings Give us this day our daily bread Object 1 It may here be objected we stand in neede of temporall things first of all and therefore wee ought to pray for them in the first place Answ 1 First God doth give us temporall things from the beginning of our life because wee stand in neede of them as soone as we are borne But yet they are not first to be sought for at Gods hands Answ 2 Secondly as we stand in neede of temporall things from the beginning so it is necessary that we should obey God from the beginning The fig-tree should alwaies be prepared to answer the Lords expectation lest he seeking fruit and finding none curse it and condemne it to the fire And therefore greater is the necessitie of Spirituall graces then of temporall goods and first to be demanded Answ 3 Thirdly then onely temporall good things are to be demanded when the Spirit of God and grace hath taught us to begge onely moderate things modestly Wherefore they are not to be desired till after the Kingdome of grace Fourthly then we pray for the pardon of our sinnes and that for these causes I Because our sinnes are then remitted when we are admitted into the Kingdom of grace II. Because the most sanctified of all sin against God and that daily Fifthly then we beg to be delivered from the Tempter and preserved from temptation Because it is alwaies necessary that God should protect us We should be circumspect What may we learne from this method and Quest 3 order observed by our Saviour in this prayer First and before all things to desire the glory Answ 1 God This being the substance of the first Petition we reserve it untill by and by Secondly the three first Petitions respect Answ 2 God and the three last our selves Teaching us to respect God before our selves to regard his will more then our owne to love him above all yea better then our selves Deut. 6.5 and 10.12 and 11.1 and Mat. 22.37 and that for Obser 2 three causes 1 Because it is a signe of a Saint to love God above himselfe yea above all things Ps 31.24 II. Because such God hath promised to regard he that honours God God will honour him he that cordiaâ—ly loves God him will the Lord love III. Because if we thus respect love the Lord above all things we shal live for ever d Deut. 30.19.20 Iohn 23.11.12 Thirdly spirituall things we desire first and in more words yea more petitions then one Temporall things but once in one Petition yea Answ 3 in one word Bread Teaching us in our prayers Obser 2 to preferre spirituall things before temporall 1 Cor. 12.31 and 14.1 and 10.3 4. Col. 1.9 and that for these following reasons I. Because earthly things are not alwaies good for us but often hinder a man from his naturall rest e Eccle. 5.12 The abundaÌ„ce of the rich will not suffer him to sleep II. Because they are never equally alike good for us or so good for us as are spirituall graces f Rom. 15 27. and 1 Cor. 9.11 and Rom. 1.11 for these are profitable both for soule and body III. Because spirituall graces are necessary for us for without them we cannot come unto God or glory g 1 Cor. 3.1 but we may without any yea many temporall blessings And therefore we should most earnestly hunger for and desire spirituall things because they are both most excellent in themselves and most profitable for us Whether is it lawfull to use any set forme of Quest 4 prayer written or printed Set formes of Prayer read and considered before hand are very profitable unto the weake Answer both to teach them 1. What to pray for and how And 2. to helpe their memories Whether is it lawfull to use this forme of Quest 5 prayer which is taught us by Christ First there are many formes of prayer which Answ 1 are easier unto the understanding then this is Secondly but this is the most perfect forme Answ 2 therfore we ought alwaies to imitate it at least in part and as farre as we proceede in our prayers Thirdly there is no other forme injoyned us Answ 3 then this wee have indeede many examples of prayer or exemplarie prayers of Moses David Salomon Paul c. but of none it is said as here Sic orabitis ye shall pray thus Whether was the Lords prayer given 1. as an Quest 6 example or 2. as a prayer or 3. as both First some say this was given and commanded Answ 1 absolutely as a prayer and therefore it is necessarie alwaies to use it But this is proved false by these two reasons namely I. Because then it were unlawfull to use any other forme or prayer II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pray Thus not This. Answ 2 Secondly some say that this is given onely as a plat-forme to direct us how to pray but this is false as will appeare by a double reason to wit I. Because Saint Luke sayth say thus When yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray whereby it appeares that the words may be said as a prayer Answ 3 Thirdly Certainely this prayer was given us by the Lord as a platforme and unto him that doth rightly understand it it is the most prudent perfect and compendious prayer of all prayers And therefore the superstition of the Papists
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
in the smallest things Fiftly Faith fructifying in love and sanctity Rom. 13.11 Philip. 1.27 But wicked men believe not neither obey and therefore they are strangers from life Sixtly Christ is the way unto life Iohn 14.6 Acts 4.12 But wicked men are without Christ and therfore it is evident that this straite way of piety is unknowne unto them Answer 3 Thirdly it is cleare also that naturall men are ignorant of this narrow path by the estate and condition of mankinde after his fall he then becoming brutish Thus the Prophets say that man may now bee compared to the beasts that perish Psal 49.12 Ierem. 10.14 and 51.17 And therfore undoubtedly is ignorant of the way of life Answer 4 Fourthly it will bee as cleare as the day if wee consider but the ignorance of naturall men For 1. The best clerke and wisest naturall man is but a foole so long as hee is not taught spiritually and instructed from above Rom. 1.22 Prov. 16.22 and 1. Cor. 1.20 and 3.19 2. The naturall man is but childish in religion 1 Cor. 13.12 Ephes 4.14 3. He knowes not what heaven and life eternall is Haec est vita aeterna ubi possumus Deum videre facie ad faciem ubi est sanitas sine infirmitate requies aeterna sine labore pax sine timore laetitia sine moevore veritas sine errore Life eternall is that place where wee shall see God as we are seene face to face where wee shall have health without sicknesse rest without disturbance peace without feare joy without sorrow and trueth without errour This nature is altogether ignorant of 4. He knowes not how heaven life eternal may be acquired nature can neither teach how heaven may bee had nor procure it And therefore wee may hence collect how necessarie it is for every member of old Adam to labour and endeavour to bee free from this naturall condition wherein hee is and to be regenerated and engrafted into Christ Why must wee thus earnestly desire to bee changed Quest 6 renewed and incorporated into Christ First Because naturally wee are blind and cannot Answer 1 walke without a guide and therefore so long as wee are naturall wee must needs erre and goe astray from the wayes of God Secondly because naturally wee are foolish and Answer 2 spirituall things are too high above our reach And therefore if wee desire to understand those things which concerne the glory of God and our owne good we must labour that we may bee regenerated and united unto Christ Thirdly because by nature wee are but evill Answer 3 trees And therefore if wee desire to bring forth good fruite we must labour and desire that wee may bee cut off from this wilde olive and engrafted into the new and living stocke Jesus Christ Fourthly by nature we are void and destitute Answer 4 of grace yea deade unto grace Ephes 2.1 and therefore if wee desire that wee may be recovered and the grace of God againe quickned in us we must labour to be changed and transformed after the Image of Christ Fiftly because by nature wee are the members of Answer 5 Sathan Ephes 2.3 And therefore if wee desire to be made the members of Christ and the children of God wee must labour to come out of our naturall estate and condition By what meanes may wee bee freed from this miserable Quest 7 condition wherein by nature we are I answer here from the second answer of the former question save one use these meanes Answer First studie the word of God Meanes of regeneration labour for the knowledge thereof for that will teach thee thy misery Secondly obey the word of God when thou knowest the will of God then labour to doe it abstaine from all evill prohibited observe every good duety enjoyned 3 Thirdly love the Lord above all things he onely regenerates by his holy Spirit and therefore love him with all thy heart and with all thy soule 4. Fourthly labour for Christ for hee sends the Holy Spirit unto us hee is the alone Mediatour betweene God and man and all grace which is conferred upon us by God is in and through Christ And therfore no mercy is to be expected but by him and for his sake Fiftly pray unto God that hee would bee graciously pleased to wash us from our sinnes to plant and engraft us into Christ and to sanctifie us by his holy Spirit Thus we have heard the first cause how the way of piety which leades unto life is strait in respect of the Obscurity thereof it being hard to find G Secondly the way of piety which leades unto to life is strait Respectu difficultatis in regard of the Observat 2 difficulty thereof as if our Saviour would say The way to heaven is a hard way Reade Acts 14.22 and 2 Timoth. 3.12 and 2 Corinth 4. How is the way to heaven hard when as 1. God Quest 8 calls all Esay 55.1 And 2 Rejects none that comes James 1.5 And 3. gives his word unto all Actes 20. Which word is a bright and cleare light Psal 119.105 And 4. reveales himselfe unto all those who seeke him We say the way is hard for these causes to wit Reason 1 First because the naturall man cannot understand this word nor be subject thereunto Rom. 8.6 c. Reason 2 Secondly because many seeke not to walke in this way neither regard what the word faith unto them Reason 3 Thirdly because many seeke to walke in this way but seeke amisse that is otherwise then by Christ as by pilgrimages and meat and monasticall vowes and the like Rom. 9.31 Reason 4 Fourthly because this way of religion teacheth things contrary to sense and above reason as 1. That there is imputative righteousnesse Psalm 32.1 2. That wee must deny our selves and submit our selves wholy to the will and pleasure of God And therefore this way may truly be called hard Reason 5 Fiftly this way is hard in respect of our conversion he that would walke in this way hee must turne from two things namely 1. From the world lest otherwise he perish with the world this is very hard for a man to be in the world and not of the world for so he shall be scorned by the world 2. From himselfe and his fore-passed life this is extreame hard and difficult for a man to forsake his owne sense judgement will affection and whatsoever is contrarie to the good pleasure of God Reason 6 Sixtly this way is hard in regard of Mortification and abstinence from sinne yea even those which are most deare unto us as for example 1. Sometimes wee are tempted to have a care of our fame and credite and therefore to forsake the profession of the Gospell because it is derided and scoffed by wicked men 2. Sometimes wee are tempted unto pleasure as unto drunkennesse gluttony wantonnesse adultery pride contention revenge and the like 3. Sometimes wee are tempted unto profit as to couetousnesse lying deceiving
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
increase but himselfe decrease as came to passe by little and little Thirdly his Disciples were offended because more followed after and flocked unto Christ then did unto him VI. As was shewed before he was the corner stone of the Law and the Gospell of the old Testament and the new the last of the Prophets and the first of the Apostles Why doth our Saviour make this comparison Quest 1 between Iohn and the Prophets would he hereby teach the Baptist to bee ambitious or haughtie Christ doth not teach his servants to seeke honour Answ but he teacheth others to give due honour unto them whom the Lord by grace hath honoured To teach us That Christ would have his Children to bee received Observ and to have fitting honour given unto them and hence the Apostles were commanded to depart from those places and persons who did not regard them Shake off the dust of your feete and depart Why must the servants and Ministers of Christ Quest 4 be thus honoured First because if the Doctour be despised then Answ 1 the Doctrine is contemned when Iohn was cast into prison the people grew more cold then formerly they were Iohn 5 35. Secondly they must not be honoured for any Answ 2 worthinesse that is in their persons or at least not principally therfore but for that grace which they offer and bring in earthen vessels 2 Cor. 4.7 Because in that regard their feet are beautifull Rom. 10.17 and 15.29 And hence the honouring and despising of them reflects upon him who sent them and enriched them with this grace they bring He that heareth you heareth me hee that receiveth you receiveth mee and hee that despiseth you despiseth me What is here required of people in regard of Quest 5 the servants and Ministers of Christ First they must honour all good and faithfull Answ 1 Pastours 1 Cor. 4.1 and 1 Timoth. 5.16 and 1 Thessal 5.12.13 Because such are called our fathers 1 Cor. 4.14 c. Galath 4.19 Deut. 5.16 Secondly they may preferre those whom God Answ 2 hath enriched and endowed with more rare eminent and singular gifts Those of most inferiour parts are not to be contemned and honoured according to their worth but yet this honour may be graduated according to the measure and dispensation of graces given by God Rom. 15.29 and 1 Thessal 1.5 Thirdly they must obey them this honour Answ 3 principally consisting in obedience Heb. 13.17 VERS 12. Vers 12 And from the dayes of Iohn the Baptist untill now the Kingdome of heaven suffereth violence and the violent take it by force § 1. And from the dayes of Iohn the Baptist Sect. 1 untill now Two Termes are laid downe in this Section namely First Terminus a que vel Initium and that is from the dayes of Iohn the Baptist now that is not controverted but agreed upon by all Quest Secondly Terminus ad quem vel conclusio and that is untill now Here it may be asked whether this be terminated in that day when Christ spake this or not as if untill now bee as much as unto this day Answ No for this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill now is taken First sometimes Exceptivé excluding the time to come or any time after the present Secondly sometimes this phrase speakes onely of the present time neither excluding nor including the future Reade for example hereof 1 Corinth 8.7 and 15.6 and 1 Iohn 2.9 Thirdly sometimes this phrase untill now includes even the future time My Father workes hitherto and I worke Iohn 5.17 That is not onely unto the day wherein this was pronounced but so long as this world lasts So also 1 Corinth 4.13 And thus this Phrase is here to be taken as appeares most plainely because it is expounded of the Preaching of the Gospell The Law and the Prophets were untill Iohn and since that time the Kingdome of God is preached and every man presseth thereunto Luke 16.16 The meaning therefore of our Saviour here is the Gospell was preached by the Baptist whereby so great happinesse is come unto the world Whence we may note Observ That the manifestation of the Gospell is the greatest felicity of men or of the world Sect. 2 § 2. The Kingdome of Heaven suffers violence Quest 1 What is meant by the Kingdome of Heaven Answ 1 First it seemes literally to signifie the celestiall glory of the blessed and thus some understand it But I dare not subscribe unto it because the unworthy intrude themselves into this Kingdome which into that they cannot Answ 2 Secondly by the Kingdome of Heaven is often understood the Gospell which publisheth Christ now already manifested which is called the Mistery of salvation 1 Timoth. 3.16 Or which is all one it is taken for grace and salvation published by the Gospell But violence is not so properly said to be offred to this Kingdome Answ 3 Thirdly by the Kingdome of Heaven is here meant the true Church of Christ which was dispersed farre and wide through the whole earth and into which all that is all sorts intrude themselves Whence we may observe that the Church of Christians is reputed and esteemed to be the Kingdome of Heaven Observ Matth. 13.24 31.47 Rom. 14.17 and 1 Corinth 4.20 Colos 4.11 Quest 2 Why is the Christian Church on earth called the Kingdome of Heaven Answ 1 First because it leadeth unto the Kingdome of glory Rom. 8.17 Ephes 2.19 Philip. 4.22 Answ 2 Secondly because the conditions of this Church and that Kingdome are one and the same viz. I. To turne unto God from whom naturally we are averse II. To adhere and cleane unto the Lord and to rely upon him III. To rejoyce in him above al things Phil. 4.4 Thirdly because the Kingdome and King and Answ 3 Subjects and Conjunction and joy and security are plainly one and the same of this Christian Church on earth and that Kingdome in heaven And they onely differ in place and degree What is meant here by suffering of violence Quest 3 These words may be expounded three manner of wayes namely First Respectu personarum Answ in regard of the persons of old the Gentiles and world were excluded At jam aperta janua Caeli Ambros But now the gates of heaven are open Our Saviour seemes to allude to those things which of old were hidden and prohibited as the holy of holyes whereunto none must goe save onely the High-Priest and that once a yeare But now wee that is all the faithfull have boldnesse to enter into the holiest by the blood of Iesus c. Hebr. 10.19 So the Mount must not bee touched Exod. 19. Heb. 12.20 But now the faithful are come unto Mount Sion c. Heb. 12.22.23 the wall of separation beeing broken downe Ephes 2. And the veile rent in twaine 2. Cor. 3. Thus as all thrust at the Play-houses and Theaters and places of publicke spectacles desiring greedily when the dores are open to see the sights which are there to be
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
Wherein did the Monkes of old differ from the recent and present Popish Monkes Quest First the ancient Monkes lived solitarily out Answ 1 of meere necessitie that thereby they might be the safer and more secure from the rage of Persecutors But Popish Monkes live cloistered up not in woods and caves but in faire and rich Abbies not for feare of persecution but of paines not out of necessitie but out of sloath and idlenesse Secondly the ancient Monkes were not compelled Answ 2 to give all they had to the poore but the Popish Monkes must vow poverty although their Abbies be rich and well furnished both with riches revenues and provision Answ 3 Thirdly the ancient Monkes were not tied to any certaine rule nor to a Monasticall life by any solemne and perpetuall vow but might have changed that sort of life if they could conveniently and commodiously have lived otherwise But the Popish Monkes are tied to certaine orders and rules taking an oath for the observing of them and making divers solemne and perpetuall Monasticall vowes Answ 4 Fourthly the encient Monkes were Laicks but the present Popish Monkes are of the Clergie if without abuse of the word I may terme them so Answ 5 Fifthly the ancient Monkes did ascribe no merits to their manner of living but to the Popish Monasticall life they attribute the merit of condignity Answ 6 Sixthly the Monasteries of the ancient Monks for the most part were publike Schooles that is common places for learning and teaching But the Popish Monasteries for the most part are places of Gluttony Drunkennesse Idlenesse and all manner of filthinesse If the studious Reader would see the lives and manners of the present Monkes and how they differ from those of old time let him reade Alsted fol. 344. 345. Verse 10 11. VERS 10 11. And hee called the multitude and said unto them Heare and understand Not that which goeth into the mouth defileth the man but that which commeth out of the mouth that defileth the man Quest 1 What was the occasion of Christs speaking these words unto the multitude Argum. The occasion was this The Pharisees â—ame the Apostles because they eate with unwashen hands contrary to the Tradition of the Elders verse 2. Christ hereunto gives a double answer viz. First he answers to the Scribes and Pharisees that by their Traditions they have violated the Commandements of God verse 3. Secondly he answers to the multitude in this verse that it is not that which goeth into the mouth which defiles the man but that which commeth out c. Quest 2 How many things are considerable and observable in these words Two things to wit Answ First Invitatio Turbae Christs inviting of the multitude wherein are two particulars viz. I. Quos vocat whom hee calleth the multitude II. Ad quid vocat why hee doth call them namely First Vt audiant that they may heare Secondly Vt intelligant that they may understand Secondly Concio his Sermon wherein are these two parts namely I. Pars negativa the negative part in these words those things which goe into the mouth defile not the man II. Pars affirmativa the affirmative part in these words those things which come out of the mouth defile the man First Quos vocat whom doth Christ here call The multitude What may be observed from these words Tum Quest 3 vocavit turbam then hee called the multitude First From Tum then wee might observe Answ 1 two things namely I. That Christ doth not teach them untill first hee had confuted the adversaries of the truth And II. They being once confuted then by and by hee teacheth and instructeth them Secondly from vocavit hee called we might Answ 2 learne two things to wit I. That hee doth not answer being asked by them but hee calleth them who desired no such thing that they might learne the truth that is the multitude did not first come unto Christ desiring to be informed by him and then hee taught them but without their suing unto him hee invites them to come that they might learne II. That hee calleth the multitude that is all that so the truth may be made manifest unto all and his Apostles freed and quit by all from that aspersion which was cast upon them by the Scribes and Pharisees Thirdly from Turbam the multitude wee Answ 3 may note that Christ sleighting or passing by the proud conceited Pharisees taught the common people Or that Christ rather chose to teach them who were contemned and despised in the world Reade Matt. 11.25 and 1 Cor. 1.26 Secondly Ad quid vocat why doth Christ call the multitude that they may heare where wee see that something is required on their part namely to heare to teach us That if wee desire to know and understand Observ 1 our Masters will wee must use the meanes of hearing Deut. 4.1 and 5.1 and 6.3 For First preaching is the meanes to reconcile people unto God and to bring them by grace unto glory as appeares from 2 Cor. 5.19 20. and 1 Cor. 1.18.21 Rom. 11.6 And therefore this worke is strictly required at the Ministers hands Secondly on peoples behalfe hearing is the meanes to bring them unto knowledge grace faith and Christ Rom. 10.14.17 And therefore as Pastors are commanded to preach so are people to heare and as the one doth not performe his Masters will except hee be diligent and carefull in preaching so neither the other except hee be attentive and industrious in hearing Who are here blame-worthy and faulty Quest 4 First those who neglect hearing for every Answ 1 trifle and triviall occasion Secondly those who are wearie with hearing Answ 2 wishing stil that the Sermon were done Certainly both these are faulty and no wonder if such profit not by that which they doe heare Thirdly those are here guilty who forbid people to heare Our blessed Saviour saith My sheepe heare my voice Iohn 10. But the Popish Priests will neither preach the truth themselves unto their people nor permit those to come who would heare us Matth. 23 13. but directly prohibite them to come to our Church and preaching Here it is worth observing That the Popish Priests doe not forbid their people to keepe our holy daies or to observe our Faires or to come to our Playes Pastimes and Recreations yea they doe not forbid them to marry with us What then only they are forbidden to bee present with us in holy duties and the exercises of Religion namely I. They must not come to our Prayers II. They must not come to our Sermons III. They must not come to our Sacraments And why not Is it because wee herein are erronious No that is not the reason for they themselves say that our Common-prayers are drawne from their Missale and they will confesse that wee often preach the truth and yet they must neither associate us in these prayers nor this preaching What is the cause then that they may bee familiar and associate
respects and considerations maketh him forbeare to offend He is tempted unto sinne and wrastles against it with manfull wrastlings because hee feares to offend his God yea because he loves his God and Res est solliciti plena timoris amor perfect love is full of feare yea for him to put forth his hand unto wickednesse were to crucifie unto himselfe againe the Lord of Glory and put him to an open shame and therefore hee resists sinne even unto blood In a word the love of CHRIST constraines him to strive against sinne And thus in him the Spirit lusts against the flesh Secondly in the Unregenerate man the flesh lusts against the flesh that is Naturall carnall and mundane respects and considerations cause him to abstaine from Sinne and to strive against it He is tempted often to Drunkennesse revenge Fornication deceiving by false weights and measures and the like and he resists and withstands these temptations and why For feare of the Judgements of GOD or the displeasing of some men or the staining of his reputation estimation and credit and the like carnall respects and thus in him the Flesh lusts against the flesh IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man shewes it selfe in the meanes by which they resist For First the troubled Conscience onely of the Vnregenerate man resists and for the most part by little and little the Conscience growes sencelesse and hard and then hee sinnes without feeling Ephes 4.19 But Secondly the Regenerate resists Sinne by the word and grace of God and as his knowledge in the word increases and the grace of God is increased in him even so his strength and hatred against sinne increases And therefore if we would know whether we be Regenerated or not wee must examine whether we warre against sinne with Spirituall or Carnall weapons 2 Cor. 10.4 5. And thus much for the first answer and the first effect of Regeneration Answ 2 Secondly the next effect of Regeneration is a holy life and conversation For those who are in CHRIST will labour to purge themselves even as hee is Pure 1 Iohn 3. and that by Faith Act. 15.9 Here observe in the Regenerate foure things to wit I. Hee conceits of Sinne and lookes upon whatsoever is evill as a thing not belonging but as a stranger unto him he knowes sinne is not his worke and therefore he imployes not himselfe therein but as an enemy hates it and fights against it But II. Hee lookes upon that which is good as his owne proper worke which he is bound to obey and to performe and therefore according to St. Pauls advice Philip. 4.8 he labours after whatsoever is holy just pure and of good report because the Lords worke is his employment and the Lords wayes are his path and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse so he labours to walke in the wayes of holinesse and to worke the worke of the Lord. Hence III. When hee is not able to doe that good which he would and should as a Sicke man sometimes is not able to disgest his meat then is he sensible of his weaknesse and sorrowfull for it and apprehensive of the want of grace in his Soule as the body is for want of meat crying out and complaining of his impotencie and inability with St. Paul Rom. 7.15.19.24 And IV. When he finds that he is not able to doe what he would then he strives to doe what hee can and that to the uttermost As it is with an industrious man who being wounded in his legges and forced through lamenesse to keepe house strives to be doing something and employes himselfe in one good and profitable worke or other untill he bee able to goe about his affaires and to follow his owne proper and particular calling So the Regenerate man if he be not able to walke in the wayes of God and to worke his worke as he desires through infirmity and weaknesse then hee labours to employ himselfe as he can and to doe what good workes he is able with an earnest desire of more strength and a faithfull promise and full purpose to runne swiftly the race that is set before him when the Lord shall give his anckle bones strength and to worke cheerefully the worke of the Lord when he shall be pleased to strengthen his hands And therefore if we desire to know whether wee be Regenerated or not let us examine our purposes and promises our desires and endeavours of a new life and holy conversation for they which are borne againe will avoyd all evill impure and scandalous actions and labour to abound in every good worke and grieve when they are not able to doe what they desire and rejoyce when the Lord increaseth their strength and makes them thereby able in some good measure to obey his will Thirdly the next effect of Regeneration is a Answ 3 certainty thereof Here observe these things viz. I. As an Infant knowes not that it lives neither is sensible of life So those who are Infants in grace and newly regenerated and converted are not sensible for a while of the Spirituall life of Grace but when they come to a greater maturity of grace they easily perceive it and know it II. As a melancholy man may thinke himselfe to be sicke yea dead when in the meane time the actions of life and motion convince him to be alive So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne and deprived of all Spirituall life when in the meane time his feare to offend God his sorrow for his sinnes his warring against sinne and his unblameable conversation shewes and proves that he is a living Soule and alive in the Lord. III. As a man by some deepe wound or extreame blow or the decaying of the Spirits may faint or swound and become insensible of life So may the Regenerate man after the committing of some great and grievous Sinne as wee see in David Psal 22. and 32. and 42. But as those are brought unto themselves who faint with rubbing and other the like meanes so these by the wounds and checks of Conscience and by an earnest endeavour in the exercises of Religion may by little and little returne unto themselves and their former assurance of Grace and Regeneration IV. If the Regenerate man be not an Infant nor under the burden of temptation neither hath committed any great or grievous Sinne then hee may know his estate and condition and that he is alive unto the Lord 1 Iohn 2.13 and 3.14 because the actions of life prove him to live and his life is no longer hid from himselfe An Jmage or Picture may in outward shew bee like to a living man in all things although it have no life in it at all but this concludes not that therefore a living man câ—nnot tell certainly whether he lives or not A man asleepe may dreame that he
wakes and workes or eates and walkes when he doth none of them but it will not follow from hence that therefore he which is awake cannot be sure that he is awake or certainly knowe what hee doth Thus an hypocrite may dreame that he is a righteous man when there is no such thing but the Regenerate man knowes that he is such and is not deceived And therefore we must examine ourselves whether the Spirit of God witnesse unto our spirits that we are the Children of God and created in CHRIST JESVS Answ 4 Fourthly the last effect of Regeneration is an encrease and augmentation of grace For as the naturall so the supernaturall and spirituall life hath in all the parts thereof a proportionable encrease Iohn 15.2 Colos 2.19 all the members drawing unto themselves a fitting augmentation Here observe that there is a double encrease namely I. In quantity as a man encreaseth in strength and stature untill the age of 25. And II. In quality as a man after 25 encreaseth in wisedome solidity experience and the like So the regenerate labours First to encrease in the quantity and number of graces and vertues Philip. 4.8 and. 2. Peter 1.5 6 7. And then Secondly in the measure degree and extent of them For the Child of God must labour endeavour daily to bring the habits of grace unto act when there is in a manner no grace or vertue which he hath not in some measure attained unto and shewed forth in his life he must then strive unto a greater measure and degree of them This is clearely pointed out by St. Peter who I. Exhorts the Children of God to adde to their faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity 2. Peter 1.5.6.7 And then II. Exhorts them to abound in all these verse 8. But as men both before they be five and twenty yeares old and after have agues feavers fals sicknesses which hinder for a while their growth and encrease both in quantity quality so have also the Regenerate children of God And therefore they must be so much the more watchfull over their wayes and industrious in the use of all good meanes And therefore we must examine whether we be alwayes children or whether we growe up daily in grace What is here required of all men Quest 13 To prove and examine themselves Answ whether they be regenerated or not For those who are negligent in this enquiry and examination must needs be either in perill or paine either in danger or distresse First it is dangerous and most full of perill to neglect the enquiry of our Regeneration and take it up onely upon trust Jf a thiefe should goe singing to the gallowes hoping verily that the King would send him a pardon and then find none but be cut off suddenly contrary to his expectation his death must needs be so much the more horrible So if men crye peace unto themselves when they are not as yet regenerated and perswade themselves that their condition is happy when the contrary is most true they will be so much the more confounded when they finde their hope and expectation so miserably frustrated Secondly at the best those who neglect seriously to examine themselves whether they be regenerated or not must needs be full of anguish sorrow and mourning If a man were lead unto execution and were ignorant of any pardon granted unto him from the King he must needs goe mournfully to his death although a pardon did there attend him because he was not certaine of it So if those who belong to the covenant of grace be negligent in the examination of their evidence their comfort must needs be small true faith and lively hope being the parents of solide joy What is required of those who are Regenerated Quest 14 First it is required of them that they be carefull Answ 1 to nourish this life in themselves For unto those who are regenerated is given both a capacity to receive nourishment and also a desire of nourishment and therefore they must be carefull to nourish and cherish this spirituall life which in Regeneration is infused into them Here observe that there are many things which hinder nourishment and growth which we must warily avoide viz. I. Contagion and infection those who eate and converse and dwell with sicke men oftentimes are taken with the same disease and sicknesse whereby they are debilitated and weakned So he who walkes with a wicked man is made worse and his course and progresse in Religion in tanto is hindered Hence Salomon saith walke not with an angry man least thou learne his waies which may be applyed to all Sinners and a Caveat to the Righteous to beware of all society which is wicked Acts 2.42 We are commanded to save our selves from the generation of the wicked because wee may easily bee seduced by them as Adam was by Eve David saith Depart from me yee wicked because I will keepe the Commandements of the Lord as if he would say the Society of wicked men will hinder me from the service of the Lord. So Paul exhorts us to depart from every brother which walkes inordinately because a little Leaven leaveneth the whole lumpe II. Poyson for that contaminates and corrupts both the meat and all the nutritive faculties now this poyson is Sinne which contaminates and pollutes the whole man and hinders the increase and progresse of Grace III. The excesse of meat which distempers and disorders the whole body hurts and hinders the nourishment thereof this is the excesse of worldly delights which though otherwise lawfull yet immoderately used becomes a baite and snare to entrap the soule IV. Hunger and the want of good food hinders the nourishment of the body for oftentimes the lesse the stomacke eates the worse it is So if we starve our soules and deprive them of their fitting food no wonder if we doe not growe and encrease in truth And therefore if we desire to nourish and cherish our spirituall life which is infused in us in our Regeneration we must warily shunne all wicked society we must carefully avoide all sinne and iniquity we must moderate our delights in all wordly things and we must feed our soules with spirituall exercises Answ 2 Secondly as those who are regenerated must be carefull to nourish spirituall life in themselves so it is required of them also to labour to propagate spirituall life in others For Nascitur indignè per quem non nascitur alter that is Vnworthily that man doth live Which to another doth not life give And therefore all the Children of God must watch all occasions of doing good unto others in their generall calling as Christians whether by instruction or reprehension or admonition or consolation but chiefely every man must be carefull in his particular calling to bring those unto CHRIST whom God hath put
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
put into new Bottles Observ Whence we may learn That those who are born anew by Grace ought in their lives to bring forth new works Colos 2.6 Rom. 6.4 and 7.6 and 1 Pet 4.2 Quest 5 Whether were those who relapse and bring forth evill fruits ever truly born anew and made new bottles Answ No for it is impossible that those who have been once truly dead unto sin should ever live therein Rom. 6.2 and 8.10 11. Quest 6 Do not new bottles those who are born again sin at all Answ 1 First certainly the best sin and that often Rom. 7.23 and 1 Iohn 1.8 from whence we are taught daily to pray Forgiâ—e us 〈◊〉 Trespasses Mat. 6.12 Answ 2 Secondly but they do not walk in sin neither make that their trade of life nor yeeld unto sin but strive and struggle and wrastle against it Gal. 5.17 Quest 7 Cannot those who are illuminated and renewed relapse and fall away Answ 1 First those who are truly regenerated cannot finally relapse Iohn 13.1 and 10.18 Rom. 14.4 1 Cor. 1.8 Phil. 1.8 Answ 2 Secondly but there is a degree of illumination and common Grace from which a man may finally fâ—lly and totally fall Hâ—b 6.4 and 10.26 and 2 Pâ—â— 1.9 and 2.20 VERS 20. Vers 20 And behold a woman which was diseased with an issue of blood twelve years came behind him and touched the hemme of his garment Whether was this woman the same which Quest 1 Saint Marke and Saint Luke make mention of Marke 5.26 Luke 8.43 The woman whom Saint Marke Answ and Saint Luke make mention of was not divers from this woman spoken of by Saint Matthew in this plâ—ce as some thinke but is all one and the same for they all set downe the same terme of the continuance of her disease namely twelve years and the manner of her healing by touching the hemme of Christs garment onely the other two make mention of some other circumstances as that she had spent all among the Physicians and was nothing the better What woman was this which was healed Quest 2 This woman was not Martha Answ the sister of Mary Magdalene as Ambrose seemeth to think de Sâ—lom Cap. 5. nor healed in Ierusalem as Tostat qu. 9. in Mat. 4.85 for Christ was then in Galilee whither hee was returned from the countrey of the Gadarenes and shee seemeth to have been a stranger because Christ sendeth her not to the Priest to present the offering prescribed Levit 15.26 c. as he did the Lepers Some thinke that this woman name should bee Vâ—roâ—â—â—â— in whose vail Christ left an impression of his Image or Bernice who by Herods license set up a brazen Image of Christ at Paveas in memory of this fact under the which grew an herbe which as soone as it touched the skirts of the Image had a vertue to cure all diseases but these I leave as uncertainly true or rather as certainly false though confidently reported by divers Authors cited by Lorinus Indeed Eusebius writeth that this woman was of Caestreâ— called before Paveas and placed in memory of this her deliverance two brazen Images at her door one representing Christ the other a woman touching his garments but without any adoration of them for the same Eusebius Bishop of Caesarea surnamed Pamphilus being written unto by Constantia the Empresse to send her the Image of Christ returned this answer Quis gloriae dignitatis â—â—centes splendores fulgurantes â—ffigiare mortuis inanimatis coloribus posset Niceâ— 2. Action 6. nuâ— 4. who can with dead and unlively colours set forth the bright and shining splendor of his glory and dignity And so he refused therein to satisfie her demand But to thinke that the touching of an Image did give such vertue to an herbe to heale all diseases is an idle conceit for when this woman was healed by the touching of the hemme of Christs garment the Text saith Vertue went out of him whereby it is evident that the presence of his blessed body gave vertue to the garment and that it had it not of it selfe much lesse then must wee think that an Image which never touched Christs body should have any such miraculous power and vertue in it Was not Christ polluted by the touch of this Quest 3 woman Answ All other persons by the Law were judged unclean by touching of such as had these issues of blood but our blessed Saviour as hee was without sin in his soule so hee was free from all uncleannesse and contagion in his body hee came to take away all uncleannesse and therfore could not himselfe be defiled therwith for hee was undefiled and separated from sinners Vers 22 VERS 22. But Iesus turned him about and when hee saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Sect. 1 § 1. But Iesus turned him about c. Quest Why will not our Saviour have this miracle kept secret as well as divers others he forbids the blind man afterwards vers 30. to tell none what he had done unto them and here by his turning him about and speaking unto the woman he would have all to take notice how miraculously she was cured Answ 1 First negatively Christ did not this through ambition or desire of vaine glory But Answ 2 Secondly that he might free and deliver the woman from all fear who might afterwards otherwise have beene troubled in conscience as though she had stolne health from Christ Answ 3 Thirdly Christ did this that hee might correct her faith who thought that if shee could but touch him she should be whole and yet that she could touch him and not be perceived by him therefore hereby our Saviour would have her know that he knowes all things Answ 4 Fourthly Christ would have this miracle knowne that her faith might be thereby more manifested and that for the imitation of others Answ 5 Fifthly Christ did this that the Ruler of the Synagogue who is mentioned before vers 18. might be the better confirmed and strengthned in this faith that Christ was able by his word to cure his daughter Answ 6 Sixthly Christ did this that the true cause and Author of the miracle might bee made known to wit that it was not by any vertue inherent in the garment but that it was wrought willingly and wittingly by himselfe and therfore he doth not say Vertue is gone out of my garment but vertue is gone out of me that is by my divine power and vertue this woman is healed not because with her hand she touched my garment but with her faith my selfe Sect. 2 § 2. Woman be of good cheer thy faith hath made thee whole Argum. It is controverted between us and the Papists whether there be any certainty of faith here on earth or not Amongst other Arguments wherby the affirmative part may be proved wee may produce this That certainty of faith is praised and