follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
those who are the children of God by Grace And that either by the grace of Creation and thus First all men Deuteronomy 32.6 And Secondly the Angels Iob 1.6 e Iob 38.7 and Psal 89 6. And Thirdly all creatures Iob 38.28 Are the children of GOD. Covenant and that either First externall and thus the children and members of the visible Church although they be rebellious and disobedient are called the Sons of God f Gen. 6.2 and Esa 1.2 Mal. 1.6 Or Secondly internall when by the grace of adoption we are brought unto God as Esa 43.6 Psal 73.15 and Hos 1.10 Or Thirdly eternall when we are received into everlasting glory g Rom. 8.19 21. Thus thinks Thom. 1.33.3 Sanctification by a particular imitation of God and Christ Matthew 5.9 45. Hebrews 12. and 1 Peter 1.14 17. Now the faithfull and penitent sinners are called children by the grace of the Internall Covenant that is by Adoption Rom. 8.14 17. Gal. 3.26 and 4.6 and 1 Peter 1.17 and 1 Iohn 3.1 2 9 10. Quest 4 How doth it appear that those who come by faith unto Christ are made his sons Answ 1 First because such are adopted into the inheritance of sons Rom. 8.17 and admitted into a fraternity with Christ Answ 2 Secondly because they are begotten by God Titus 3.5 Iames 1.8 and 1 Iohn 3.9 And hence are said to be regenerated according to the Image of God Ephes 4.24 Quest 5 What are the prerogatives of the faithfull and truly penitent sinners Answ 1 First in generall they are great Answ 2 Secondly more particularly they are many to wit I. They are brought from darknesse into light Acts 26.18 II. They are brought from Sathan unto God Acts 26.18 III. From strangers unto God they are made acquainted familiar and his houshold servants Ephes 2.12 Hence IV. They may have accesse unto God by prayer in all their necessities And V. They shall be protected by God from all evill for the faithfull are as the apple of his eye VI. They shall be provided for God will not see nor suffer his servants and children to want any thing which they stand truly in need of and which he sees is good for them h Esa 65.13 and Luke 12.30 VII They shall have fraternity with Christ whence proceeds the communion of love good things yea all things All things are yours because ye are Christs 1 Cor. 3.21 VIII They shall be made partakers of that eternall inheritance in the heavens when others are sent to hell they shall be received when the rest shall be rejected Matth. 25. Revelat. 21.8 and 22.15 Quest 6 How may we know whether wee be adopted into the fellowship of Sons or not Answ 1 First there are five things required to the adopting of a Sonne to wit I. The Person adopted must be a stranger for a naturall sonne cannot be adopted Ephes 2.13 II. There must be love and favour in the person adopting for none will adopt a stranger to be his heire except he love like and respect him III. There must be an inheritance unto which the person is adopted and which he is to enjoy IV. This inheritance must be confirmed and made sure unto the party adopted by some writ and seale from the person adopting V. There must be a change of the name of the adopted person into the name of him that adopts him Answ 2 Secondly we must try our selves by these particulars namely examine I. Whether doe we conceive our selves naturally to be strangers unto God or not do wee labour to go out of our selves confessing that by nature we have no right unto any of the good blessings of God Many are not sensible of this and those who are not have small hope of their filiation and adoption II. Whether doe we before all things seek the love of God and grace and favour of Christ Many care not much for this and those who preferre other things before it cannot be sure of their filiation and adoption III. Whether do wee rejoyce in this inheritance whereunto by the love and grace of God wee are adopted and daily long desire and wish for the fruition and possession of it i Rom. 12.12 and 2 Cor. 5.2 c. IV. Whether is our adoption sealed unto us or not doth the Spirit of God witnesse unto our spirits that we are the sons of God Rom 8.15 If we be not assured of this seale then let us seeke it expect it and implore it instantly and uncessantly at Gods hands V. Whether do we now live as domesticks of the Lords or not do we change our names and natures do wee forget our former kindred and our Fathers house doe we labour to bee made Partakers of that divine nature and live as becomes new men doe wee associate our selves with the Lord and depend wholly upon him for thus it becomes the Lords adopted sonnes 1 Pet. 1.17 Sect. 2 § 2. Be of good cheer Quest 1 What is the meaning of these words Answ Musculus renders the text Bono animo esto Gualt Confide Hilary Constaâ—s esto Now I conceive that the text bears both first and second as if our Saviour would say be confident and cheerfull For hee hath a double scope in these words to wit First to require confidence and a sure hope in the partie to be cured And Secondly to afford joy and comfort unto this sick man Whence we may learn two things viz. I. In generall That Christ is not onely a Observ 1 profitable Physician but a pleasant Hippocrates gives three short notes of a good Physician hee must cure Citò Tutò Suaviter First hee must cure quickly and not let the party long languish under his hands thus Christ here doth speedily recover this sick man Secondly he must cure safely and thorowly because relapses are dangerous he must not skin a sore quickly over and leave it unhealed at the bottom for so the party is made worse then at first Thus Christ he heales thorowly and perfectly where he takes the cure in hand Thirdly hee must cure with the most gentle plaisters and pleasing physick that may be and be cheerfull himselfe comforting his Patient as much as he can Thus Christ cures not by cutting or lancing or the like but with a word and by that word affords both health unto the body and comfort unto the soule II. Particularly we may learn hence Observ 2 That great is the joy and comfort which they feele which are brought unto Christ and made Partakers of him Rom. 5.1 2. and 14.17 and 1 Pet. 1.8 and Esay 30.26 and 61.7 What joy do they feele that are brought unto Quest 2 Christ They are made Partakers of a three-fold joy Answ to wit First Initiall this is a hope of obtaining helpe and succour from him So when the babes of Christ do not as yet see him within yet they have some hope expecting praying and preparing themselves to meet the Lord that they shall enjoy him
II. CHRIST doth not simply deny himselfe to be good but he denies it according to that opinion which the young man had of him who thought him to be but a merere man Now in this sence indeed Christ saith that no meere man is absolutely good Answ 4 Fourthly St. Ambrose lib. 1. de fide cap. 2. saith well Non dicit Christus nemo bonus nisi Pater sed nisi Deus Deus autem est nomen commune et naturae Christ saith not none is good but the Father but none is good save onely God now God is a common name to all the three persons of the blessed Trinity Answ 5 Fifthly neither the essence nor the attributes of God can be communicated unto any Creature whence our Saviour here saith There is none good but God onely that is after that sort which God is good to wit by his essence and nature and therefore truly and by himselfe good And this speech of our Saviours was not spoken without cause For looke what good is in the creatures the same is from the Creator 1. Corin. 3.8 and Iames 1.17 Now though the goodnesse that is in the creatures be from God yet is it imperfect whether it be I. Naturall as to be to live to have sence c. Or II. Gotten by art and paines as the liberall sciences vertues c. Or III. Supernaturall as the knowledge of God faith regeneration c. But at for God he hath them most perfectly and is good Who as he is JEHOVAH of himselfe so is he good of himselfe Man although he have all things good perfectly in respect of other creatures yet imperfectly in respect of God to whose goodnesse wisedome and power the like in creatures cannot be equall Answ 6 Sixthly Christ by these words There is none good but God doth neither deny himselfe to be good nor to be God but it was his mind hereby to reprehend in that party with whom he spake and in all others two things namely I. That when as wee see in our selves or others any good wee consider not that it is from God but admire the same as if it were of our selves whereas we should ascribe all glory and honour unto God who is the Author of whatsoever is good II. CHRIST by this his answere would reprehend this in us viz. That we consider not the corruption of our nature namely that all men are naturally evill and that God onely and wholly is good there being in him no evill at all Wherefore Christ by this speech of his would bring all men First to the knowledge of God that he alone is good indeed from whom all good things come And Secondly to the knowledge of our selves that wee by nature are evill and perverse Thus wee must not thinke that Christ denied himselfe to be good as though hee did exempt himselfe from being this one alone good God but onely in that sense that the Pharisee called him good who considered not that whatsoever was good in the man Christ the same was from God and consequently from his Deity § 2. If thou wilt enter into life keepe the Commandements Sect. 2 The Papists lay downe their opinion concerning the merits of workes in this manner and forme God giveth as well everlasting life and glory to men for and according to their workes as he giveth damnation for the contrary workes And men by their workes proceeding of grace doe deserve or merit Heaven Rhemist Rom. 2. § 2. and 1. Cor. 3. S. 2. Now for the proofe of the merit of our workes they produce this text Jf thou wilt enter into life keepe the Commanments and 1. Timothy 48. Godlinesse hath the promise both of this life and the next And whosoever shall forsake any thing for my sake shall receive an hundred fold in this life and in the life to come life everlasting And Iames 1. He shall receive the crowne of life which God hath promised to those that love him Now hence they reason life eternall is promised to good workes and therefore as he that promiseth is indebted by promise so he that worketh and fulfilleth the condition meriteth Or thus if the promise of eternall life be conditionall then it is necessary that those who would be saved should fulfill the condition But Christ hath here said If thou wilt enter into life keepe the Commandements and therefore unto salvation is required the condition of the fulfilling of the Law And therefore our fulfilling of the Law is necessary yea the proper and true cause of our salvation Or thus for Bellarmine de Iustific lib. 4. cap. 7. urgeth the point in controversie all these wayes life eternall is promised to workes and a promise made with a condition of labour doth not onely make the thing promised a debt but also that he which fulfils the worke may be said to merit the thing promised and may demand it as his wages which of right belong unto him The Argument seemes thus to be framed Whosoever shall fulfill the workes to which the promise of life eternall is made he merits Heaven Ex condigno and may challenge it as due debt But the faithfull fulfill those workes whereunto life eternall is promised Therefore they merit heaven Ex condigno and may claime it as their right by worke Answ 1 First here is a repugnancie in the termes for promise and merit or worke cannot stand together now promise not merit or worke is the object of Faith according to that of the Apostles It is by Faith that the promise might be sure Rom. 4.16 And that which is of Faith is not of debt or mans merit as the Apostle sheweth Rom. 4.3 And Ambrose veniam tanquam ex fiae speremus non tanquam ex debito Let us hope for pardon as of Faith not of debt Lib. 2. de paenit cap. 8. And therefore if Salvation be by promise it is not of merit but of faith Answ 2 Secondly the promise of eternall life indeed is conditionall in regard of the legall covenant or covenant of workes and depends upon the perfect and rigide observation of the Law and therefore our Saviour advisedly and of purpose referres this young man unto this covenant because he thought that by his good workes he could merit heaven Answ 3 Thirdly the promise of life eternall in regard of the Evangelicall covenant and covenant of grace doth depend vpon the condition of Faith and hereunto are referred all those who being sensible of their weakenesse and infirmity acknowledge themselves unable to keepe the Law or to merit salvation by any thing they can doe Answ 4 Fourthly of these who are under the covenant of grace the practise of good workes is required not as the condition of the covenant by whose exact observation they may acquire life eternall or by the violation thereof be deprived or debarred of eternall life but the practise of good workes is required of them as a subsequent condition for the testimony of their
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
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
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
Answ 1 First because they were strangers from God and the Covenant of mercy Ephes 2.12.14 c. and 4.18 Answ 2 Secondly because the Covenant of grace was onely made with Abraham Isaac and Iacob and therefore the Israelites were called the people of the Covenant Psalm 110.2 Esa 2.3 Mich. 4.2 yea hence Christ is called the Minister of the Circumcision Rom. 15.8 c. And the Oracles of God are said to be committed unto them Rom. 3.2 and 9.4 Object But it may here be objected that Gentiles were admitted to the hearing of the word yea and that by the precept of Christ who commanded his Disciples after his resurrection to goe into all the whole world and preach the glad tydings of his passion and Ransome payd for all men m Math. 28.19 and Mark 16 16. Answ 1 First the preaching of Christ belongs of right unto the Jewes whence it is said salvation is of the Iewes Rom. 9.4 And that the Gentiles partake of their spirituall things Rom. 15.27 n 1 Cor. 9.11 Answ 2 Secondly as yet the fulnesse of time was not come that Christ should be manifested unto the Gentiles Galath 4.4 and therefore God as yet suffered them to walke in their own waies o Acts. 14.16 Answ 3 Thirdly the word was not preached nor Christ proclaimed to the Gentiles untill the Jewes were rejected and had rejected the promulgation therof And thence the fall of the Jewes is called the riches of the Gentiles Rom. 9.12.25 Yea hence it is said that it was necessary the Gospel should be first preached unto the Jewes Acts. 13.46 § 2. Into the Cities of the Samaritans enter ye not Sect. 2 Why doth not our Saviour say here as before enter not into the way of the Samaritanes but into Quest 1 the City of the Samaritanes First perhaps it was because the Gentiles being more remote from them they must necessarily Answ 1 undertake a journey for to come unto them And therefore our Saviour saith Goe not into the way that leads unto the Gentiles But the Cities of the Samaritanes were nigh at hand wherfore he saith enter not into them Or Secondly perhaps it was because he could not prohibit them the waies and pathes of the Samaritanes Answ 2 Samaria being situate betwixt Iudea and Galile Iohn 4.4 Gualt s and Ioseph Bel. Iud. 3.2 And therefore our Saviour saith enter not into their Cities and not go not into their wayes for they could not avoid that when they went too and fro betwixt Iudea and Galile Why doth our Saviour speak here in the singular Quest 2 number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee not into the City of the Samaritanes First some thinke that here is Answ 1 Numerus pro numero the singular number for the plurall Secondly Erasmus thinks our Saviour to speak Answ 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say Enter into no one City of theirs at all Thirdly others say and Erasmus doth not Answ 3 gainsay it that our Saviour speaks here of Samaria it selfe Fourthly but there were other Cities besides Answ 4 this which were possessed by the Samaritanes as appears plainly Iohn 4.5 And therfore the meaning plainly is this that the Samaritans must not be taught which Inhabited those places which once belonged unto the ten Tribes Here wee may observe these few short particulars namely First that the ten Tribes were separated from the other two under Ieroboam Secondly that Samaria was built by Omri 1 King 16.24 Thirdly that it was made the head of the ten Tribes Fourthly that it was depopulated and the inhabitants carried into captivity by Hoshea 2 King 17. Fiftly it was destroyed by Hircanus and reedified by Herod and called Sebaste Ioseph 13.18 Sixtly who these Samaritanes were followes by and by Quest 3 Why must not the Samaritanes be taught or preached unto was not the promise made to the twelve Tribes Foure reasons may be given hereof To wit I. Because they were Apostates M. II. Because they were odious to the Israelites N. III. Because they were not Jewes at all O. IV. Because thus the rejection of the Jewes is justified P. M. First M Answer 1. the word must not be preached unto the Samaritans because they had relapsed and fallen from the profession of the true Religion and that I. Under Ieroboam 1 King 12.28 c. and all his successours untill Hoshea And Observ 1 II. Being admonished by the punishment of Lions yet they abstaine not from their Idolatry 2 King 17. Whence we may learne that those who forsake Religion shall be rejected and cast off when the Church had married an harlot Gomer the issue was Lo-ruchama and Lo-ammi Hos 1. The meaning is that when any particular Church shall fall from God unto Idols from the worship of the Everliving God to the service of false Gods and Idolatry that then they shall be no longer the Lords people nor pityed of him or made partakers of mercy by him We see this in Ephraim Hos 13.1 and 14.1 And in the parable of the Vineyard which must be let out unto other Husbandmen The end of all Gods Ordinances is to bring us unto Religion and to make us subject therunto For this end we were separated p Tit. 2.14 elected called q 1 Thes 4.8 and created r Ephes 2.10 And therefore we need not go to search the secret wil and hidden decree of Gods predestination neither must wee too much presse or inforce the words of an externall Covenant but we must examine faithfully whether we have addicted our selves unto Religion or separated our selves from it Quest 4 Who erre here Answ 1 First those that boast of an outward Covenant as the Israelites did in times past and as the Papists do now who bragge of our Saviours words unto S. Peter I have prayed for thee that thy faith should not faile Luke 22. This should remember that the Covenants which God makes with a people or nation are alwaies conditional as is evident Rom. 11.22 yea hee will rather raise up Children to Abraham of stones than have wicked Children Math. 3. For although the promises were made to Israel yet not to Israel according to the flesh as we see by the rejection of Ephraim Hos 13. and Iudah Ezeck 16 And therefore the Church of Rome in stead of boasting of promises which wrestedly are applyed unto them they should examine whether they be not separated from the true Religion namely I. Whether the authority of the word of God with them be whole and sound or corrupted rather by their false expositions and wicked additions of Traditions which they equall with the Scripture and hold as available and sufficient to build an Article of faith upon as the word II. They should enquire if they have not diminished and lessened the merits of Christ as insufficient to save us from punishment without our own humane satisfactions III. They should examine if most palpably they have
vp and brought unto Christ and are to put on Christ by baptism and consequently that it is both the will and commandement of Christ that Infants should be baptiâ—ed and by baptisme be brought â—â—th him because of such as are brought vnto him is the Kingdome of Heaven Fiftly Christ would blesse Infants Marke 10. that is communicate his merits unto them for their salvation for this is the true blessing Genes 22. Galath 3. Ephes 1. Now Baptisme is the meanes or instrument whereby the benefits of Christ are communicated to Infants for by baptisme Christ cleanseth and sanctifieth Ephes 5. Yea saveth 1. Peter 3.21 And therefore Infants are to be baptized that so the blessing of Christ that is the participation of his merits may be communicated vnto them Sixtly when Christ saith Suffer Infants to come vnto mee he would have Infants to be made his members that is members of the Church whose head he is for they who come vnto Christ are the true members of the Church Iohn 6. and are baptized into one body 1. Corinth 12. And therefore Infants are to be baptized that they may be made members of the Church whereof Christ is the head Seventhly those for whom CHRIST died that they might be glorified he sanctifies and washes with the laver of water in the word Ephes 5. But Christ died for Infants of whom is the Kingdome of Heaven therefore he sanctifies Infants and washeth them with the laver of water in the word Eightly Infants in the old Testament were circumcised therefore in the new they ought to be baptized for Baptisme is come in the place of Circumcision Colos 2. And there is the same covenant of peace and grace in both Ninthly Christ gave an universall command unto his Apostles of baptizing all who were to be saved Math. 28. Mark 16. But in that number are many Infants and therefore the Precept of baptizing is to be extended even unto them Tenthly Acts 16. and 1. Corinth 1. Wee read of whole Families and house-holds which were baptised by the Apostles and therefore by their practice it appeares that Infants are to be baptized because in all probability there were some Children belonging to those Families Lastly the Prophet Esay prophecying of the time of the new Testament Chap. 49.22 doth not say that onely men of ripe yeares shall be members of the Church but he saith I will lift my hand vnto the Gentiles and set vp my standard to the people and they shall bring thy Sonnes in their armes and thy Daughters shall be carried vpon their shoulders Acts 2. when St. Peter verse 38. had exhorted them to be baptized for the remission of their sinnes he addes verse 39. For vnto you is the promise made and to your children Objection Against this Balthasar one of the first Anabaptists objects Christ confeâ—â—d a blessing vpon those Infants which were brought unto him not by baptisme but by the laying out of his hands vpon them and therefore we ought not â—o baptize Infants but onely to lay our â—â—nds on them not doubting but thereby the blessing of Christ will be conferred vpon them First whether we should embrace rather the Answ 1 practice of all true Christian Churches in all times or the idle phansie of a few brainsickâ— Anabaptists let our enemies judge Secondly whether we should rather doe that Answ 2 which is enjoyned by precept and to which is annexed a promise or that for which wee have neither precept nor promise let the world decide Now wee have both precept and promise for baptizing as was shewed in the former question but we have neither for imposition of hands And therefore we leave the Anabaptists to their owne vnwarrantable and wicked practice and as not worthy to be learnt reject it Thirdly all the actions of Christ are not to Answ 3 be imitated Why doe we not make a peculiar Sacrament of breathing in the faces of Ministers or those who are baptized seeing Christ by so doing conferred the holy Ghost vpon the Apostles who were baptized and were to undertake the worke of the Ministery Hereunto they answere because wee have neither Precept so to doe nor promise of any blessing in so doing and the same wee answere to this their objection VERS 16.17.18.19.20.21.22 Vers 16.17 18 c. And behold one came and said vnto him good master what good thing shall I doe that I may have eternall life And he said unto him why callest thou mee good there is none good but one even God but if thou wilt enter into life keepe the Commandements He said to him which and Iesus said these Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy Father and mother and thou shalt love thy neighbour as thy selfe The young man said unto him I have observed all these things from my youth what lacke I yet Iesus said unto him if thou wilt be perfect go sel that thou hast and give it to the poore and thou shalt have treasure in heaven and come and follow mee And when the young man heard that saying he went away sorrowfull for he had great possessions § 1. Why callest thou me good there is but Sect. 1 one good that is God Some object this place to prove that Christ is not God arguing thus Objection He that denies himselfe to be good denies himselfe to be in nature and essence a God But Christ here denies himselfe to be good Why callest thou me good c. Therefore Christ denies himselfe to be in nature and essence a God First that Christ is good evidently appeares Answ 1 thus to wit I. From his owne mouth Many good worker saith he have I done amongst you therefore for which of my good workeâ— doe yee stone me Now men cannot gâ—â—â—er grapes of 〈◊〉 and therefore he 〈◊〉 brings forth true good fruits must needs be a good Tree Answ 2 II. The Scripture telleth vs the creatures of God are good and are good by Christ and were made by him and therefore he the Creator must needs be good Secondly it is false that CHRIST denies himselfe to be good for he onely askes a question Answ 3 Thirdly therefore the consequence is naught Christ saith Why dost thou call me good Therefore he denies himselfe to be good followes not For I. We must consider unto whom and wherefore Christ uttered these words to wit they were spoken unto a Pharisee for the repressing and beating downe of his pride He thought himselfe to be very good but when he heares Christ seemes to dislike the phrase and not to take the title unto himselfe he may then learne to thinke lowlier of himselfe for although the Pharisee were good in his owne conceit yet I cannot conceive that he thought himselfe to be either so good or better then Christ and therefore seeing the Master refuseth to be called good the proud Pharisee cannot for shame but plucke downe his peacocke-plumes
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
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
1 2. III. They differ Modo in the manner of doing For First the Morall man workes good workes ad libitum aâ— he list himselfe or he performes some particular good workes according to the election and choise of his owne will But Secondly the Spirituall man labours to performe all the will of God and to obey whatsoever the Lord requires of him fearing to disobey the Lord in the least thing IV. They differ Persuasione vel effectu in perswasion and effect For First the morall workes of the Morall man doe puffe up and make the doer of them boast and swell with pride Luke 18.11 At least they so please him that he acquiesceth and resteth in them But Secondly the spirituall workes of the spirituall man doe both I. Humble him as a tree laden stoopes the lower 1 Tim. 1.15 And II. Displease him as writing the sufficiency of sanctfiication Romanus 7.8 19 24. and Philip. 3.12 13. And hence comes that constant labour and endeavour to be more and more holy and pure and perfect Thirdly the Morall man must learne to judge his life according to the law of God and here foure things are to be learnt namely I. He must learne a difference betweene the literall exposition of the law and the spirituall II. Hence he must confesse that his sinnes are more then he thought them to be Yea III. He must know and acknowledge all his best workes to be polluted and impure Luke 18.14 Rom. â— 20 IV. He must learne to acknowledge his blindnesse and to flye unto Christ Rom. 10.3 and Philip. 3.9 12. But this followes in the next paricular II. The Morall man may learne from the parts of this generall preparation and worthinesse of the person to flee unto Christ and that foure manner of wayes viz. First by rejecting himselfe and all selfe-confidence Secondly by adding Religion to morall honesty that is he must learne I. To acknowledge himselfe bound in duty to doe whatsoever he can yea more then ever he is able here perfectly to doe 1 Corinth 13.10 And II. To make conscience of doing any thing which God forbids or leaving undone any thing which God commands And III. To be zealous for the glory of God and in his service Thirdly by laying hold upon the promises of the Gospell unto salvation And Fourthly by adding the seale of the Sacrament unto it Rom. 4.11 And thus much for the generall preparation unto the Lords Supper and the worthinesse of the person Secondly there is a particular preparation and a worthinesse of the action Wherein doth this worthinesse of the action Quest 32 consist First in a preparation which is two-fold Answ 1 namely I. Jn the conscience which is also double to wit either First a dejected and humbled conscience cast downe either I. Through a fight and sense of naturall miserie which is either First generall because we are dead in sinnes and trespasses Ephes 2 1. And strangers from God and from the Common-wealth of Israel Ephes 2.12 And heires of death and destruction because of our sinnes Rom. 6.21 23. Or Secondly particular when we are dejected and cast downe for our particular offences and daily failings and fals Or II. Through shame for the sinnes committed Nehem. 9. Erra 9. Dan. 9. Or Secondly a cheerefull and erected conscience which ariseth I. From a knowledge of the love of God and mercy of CHRIST And II. From the knowledge of the vertue power efficacie and force of this Sacrament For First although the Lords Supper doe not give grace Ex Opere operato by a bare communicating of the outward elements but onely confirmes grace given Rom. 4.11 yet Secondly grace is I. Given by CHRIST And II. Exhibited and shewed forth in the Sacrament And is III. Sealed by the Sacrament And therefore in the Sacrament are given outward and visible signes Thus in our preparation there are two things to be laboured for or which we must labour to be sensible of viz First the heavy burden of our sinnes which presseth downe Secondly the assurance of mercy by CHRIST which raiseth up II. This preparation consists Jn a right affection which consist in three things namely First in a desire of the Sacrament Here observe that this desire is either I Evill which ariseth either First from custome thus many desire to communicate at Easter because they have beene alwayes accustomed to receive at that time Or Secondly from thence because they are of age or stature sufficient Or Thirdly from a false opinion Operis operati that the very outward communicating of the Elements will conferre and give grace Or II. Good when men desire the Lord onely for himselfe and his owne sake Now this good desire is twofold to wit First a desire of God himselfe Read Psalm 23.2 and 27.4 and 42.1 and 63.1 Philip. 3.8 And from this fervent desire of God proceeds the hatred of sinne and a desire and hope of reconciliation by CHRIST Secondly a desire of the Sacrament for the confirming of these Secondly in a full and faithfull purpose of turning unto the Lord. For when mercy is offered upon conditions then the conditions are to be observed unto the obtaining of mercy Now three things are required in this purpose of conversion to wit I. Jt must be a true purpose not a false and fained II. Jt must be a fervent purpose not a â—ey co ld one or sluggish Râ—vel 3.18 III. It must be often reiterated and renewed at least every time we receive this Sacrament Thirdly in true love and charity towards our Brethren 1 Cor. 10.17 Ephes 5.29 1 Iohn 2.9 and 4.20 Matth. 5.23 and 1 Cor. 11.18 Men that feasted and banqueted together were wont to wash their hands before they sate downe to shew that there was nothing but love and amity amongst them and thus should all who come unto the table of the Lord wash their hands and hearts from all malice hatred envie rage and the like The places above mentioned doe efford us so many reasons why we must be in love and charity with our brethren when we come unto the Table of the Lord. I. Because we must not presume to offer Sacrifice unto God untill we be reconciled unto our Brethren Matth. 5.23 II. Because otherwise we are unworthy to come unto the Lords Supper 1 Corinth 11.18 III. Because we are brethren and members of the same body 1 Corinth 10.17 but never any hated his owne flesh Ephes 5.29 IV. Because if we love not our Brethren wee love not our Father 1 Iohn 4.20 Answ 2 Secondly this worthinesse of the action consists in an examination of our selves before we come unto the Table of the Lord Now three things are here to be examined viz. I. Wee must examine our knowledge and prove what our estate and condition is for it behoves us to be in a state of grace when we come to this Sacrament because otherwise the Elements which we receive will be as bad as mortall poyson unto us Calv.
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words