thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Demâ—â— who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and
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
Bishop of Neocesarea when there was need to build a Church in a certain place being too narrow by reason of a great River on the one side and a mighty high Rock on the other by continuing there al night in fasting and prayer prevailed with the Lord so that in the morning the Rock was removed so farre off that there was space enough left to build according to their desire And Faber saith that hee read in the Historie of the Tartars of a certain holy man who when the Tartarians mocked the Christians with this That their Master promised them that if they had faith they should remove Mountaines as if this were most absurdly spoken obtained by prayer the removall of a certain Mountaine there thus stopping their mouthes Answ 6 Sixthly by this removing of Mountaines is meant the effecting of most difficult things in generall and even of removing such huge masses of earth in particular when God will for his own glory Answ 7 Seventhly we must observe that there are three sorts of faith mentioned in the Scriptures namely I. An historicall faith whereby all things are beleeved to be so as they are propounded in the Scripture and this faith is common both to the wicked and righteous Iames 2. II. A justifying faith whereby a man beleeves the promises of God and apprehends the mercy and grace of God in Christ applying it unto himselfe and this faith is peculiar to the righteous and not communicable unto the wicked III. A miraculous faith whereby a man firmly beleeves that nothing is impossible unto God no not to remove Mountaines and withall his mind is driven and moved by some motions and blasts of the spirit to effect some great and wonderfull thing and this faith is neither peculiar to the righeous nor to the wicked but common to both For the understanding whereof observe First this miraculous faith is peculiar I conceive to Christians that is to the outward visible Church and cannot be in one who is not of the Church Secondly this miraculous faith is not common to all Christians or unto every particular member of the Church whether wicked or righteous but is peculiar unto some onely Thirdly as this faith is not common to all the wicked in the Church so neither to all the righteous and herein it differs from justifying faith for this is given to all the righteous but not that Fourthly as this faith of Miracles belongs not unto all Christians so neither unto all times or ages of the Church but is proper unto some persons only in the Church and unto some ages of the Church 1 Cor. 12.9 Fifthly this miraculous faith can save none because it is given to the wicked as well as to the righteous and because it doth not change the heart and affections and because it may bee without love And this is that faith which our Saviour in this place speakes of Our Saviour in saying here that unclean spirits are not cast out but by fasting and prayer may move these two questions which follow How may men be delivered out of the snares Quest 3 of Sathan that are taken captive by him By two wayes are unclean spirits cast out namely First by the extraordinary gift Answ and faith of miracles which though it continued some ages after the Apostles till the Gospel was universally planted yet wee hold it generally to be ceased now Secondly by the ordinary means of fasting and prayer which our Saviour prescribeth in this place By which means we doubt not but even in these dayes when it pleaseth God Satan is chased from the possession of Christs members We have an example hereof in Luther who by these means was a means to free a young man from the Devils power The Historie is this A young man as is credibly reported having bound himselfe by obligation to the Devill and sealed the bond and subscribed it with his blood to give him his soule so hee would satisfie his desire and wish with money grew in short time to great wealth Now the matter being disclosed with much adoe to Luther hee calleth the Congregation together and joyneth in praier for this young man and as they prayed the obligation was cast in at the window For p. 864. What are the benefits of fasting that our Saviour Quest 4 conjoynes it here with this powerfull and prevalent means of prayer The benefits of fasting are great Answ namely First hee that fasteth much hath not such need of worldly things and so is more free from covetousnesse and more enclined to mercy And Secondly he is made more light and watchfull in prayer and not sluggish and drowzie and so in prayer becomes most powerfull against the Devill Thirdly hee that fasteth and prayeth hath two wings whereby hee fleeth more swiftly then the very wind VERS 24 25 26 27. And when they were come to Capernaum Vers 24.25 26 27 they that received tribute money came to Peter and said Doth not your Master pay tribute Hee saith yes And when hee was come into the house Iesus prevented him saying what thinkest then Simon Of whom do the Kings of the earth take custome or tribute of their owne children or of strangers Beter saith unto him of strangers Iesus saith unto him then are the children free Notwithstanding lest wee should offend them goe thou to the sea and cast an hooke and take up the fish that first commeth up and when there hast opened his mouth thou shalt find a peece of many that take and give unâ—o them for mee and thee Sect. 2 § 2. They that received tribute money The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didrachmum wee English it Tribute money The Syriak readeth Duo zuzim now that coin which was termed Zuz by the Hebrewes was answerable to the Roman Denair whence it appeareth that it valued of ours j s. 3. d. fifteen pence Quest Moses saith Exâ—d 30.13 The halfe shekel shall be an offring to the Lord how then came it to passe that this halfe shekel was paid to the Roman Emperours Answ 1 First some are of opinion that the poll money which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse and the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peny Matth. 22.19 were not all one for this was imposed as tribute by way of conquest upon the Iews according to their substance the other they used to pay by the poll to the Temple which the Romans also usurped to themselves and diverted it from the originall use Viller Annot. Matth. 22.19 But of this more afterwards Chap. 22.19 Answ 2 Secondly Iosephus saith that Vespasian enjoyned the Iews yeerly to bring binas drachmas two drachma's into the Capitoll And Iunius thinks that there were two kind of the coine called Denarius the one of the Sanctuary which was double to the common and equivalent to the didrachma or halfe sicle and by this the Priests accounted and the Publicans and Toll-gatherers by the
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
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
should more humble us then our faire plumes pride us the conscience of our sins should trouble us and deject us not so much for feare of the anger of God as through griefe of the offence committed against him Answ 5 Fiftly we are Christians and therefore out duty is to esteeme all as brethren in Christ and in that regard equall as sonnes of one Father and not to exalt our selves above any Answ 6 Sixtly because pride is from the Divell this being his sinne which threw him from heaven into hell and therefore when men strive for priority precedency and the like they do imitate the Divell not Christ Quest 2 It may yet again be demanded Is all humility good or acceptable and approved by Christ Answ I answer there is a two fold humility first Civill secondly Spirituall First there is a Civil humility and this is threefold First Vulpina a Fox-like humility when men seeme humble that they may the better draw others into their net this was in Absolon towards the people that so he might steale away their hearts this was likewise in Ioab towards Amasa but is odious unto God in whom-soever it is Secondly Asinina there is an Asse-like humilitie atising from stoliditie pusillanimitie or cowardlinesse because a man is faint-hearted therefore he cannot raise up himselfe as others doe for the most part we see that He that wants a heart is dejected He that abounds in heart is proud Now this humilitie is not praise-worthy neither nor pleasing unto God that arises onely from the faintnesse of the heart the want or defect of the spirits or the cowardlinesse of the disposition Thirdly Columbina there is a Dove-like humilitie which is in him who neither is ignorant of himselfe nor of his place nor of his parts nor of his right neither seekes them that is although hee bee endued with many rare parts farre above many others and â—n eminent place yet vaunteth not himselfe is not puffed up doth not behave himselfe unseemly seeketh not his owne is not easily provoked p 1 Cor. 13.4.5 This humilitie is pleasing unto God when found in the way of religion but although a rare morall vertue yet not acceptable if not accompanied with saving grace Secondly there is a Spirituall humilitie and this is best of all viz. when a man comparing himselfe with God or with Christ doth abhorre himselfe as vile considering that hee is but earth as Iob layes his finger upon his mouth and dares not speake unto the Lord because hee is but dust and ashes q Iob. 39.37 But here observe two things First men doe easily confesse that they are inferiour to God and Christ in generall but yet in the meane time cease not to rejoyce in themselues as the proud Pharisee that justified himselfe unto God r Luke 18.11 Secondly observe that true spirituall humilitie consists in this in ascribing all good things wholly unto God a Ier 9.23.24 Iob. 42.2 that although formerly wee have thought our selves more worthy than others more holy than others much better than others yet now wee see the hollownesse vacuitie and vanitie of our owne hearts how that in us that is in our flesh dwells no manner of thing that is good b Rom. 7.18 wee not being able of our selves to thinke a good thought c 2 Cor. 3.5 yea whatsoever grace is bestowed upon us comes from the meere favour and good will of God according to that of the Apostle Christ is made unto us Wisedome Righteousnesse Sanctification and Redemption that he which glorieth might glorie in the Lord d 1 Cor. 1.30.31 § 3. He shall baptize you with the holy Ghost and Sect. 3 with fire That which Saint Iohn meanes figuratively the Abysseni take literally when they baptize their children they power water upon them and marke them with an hot Iron as we doe our lambes The Papists object this verse for the proofe of Purgatorie because this baptisme of fire Obiect whereof mention is made in this verse is Purgatorie fire I answer first the consequence is false viz. Answ 1 mention is made of the Baptisme of fire therefore there is a purgatorie fire for this is a ridiculous conclusion Answ 2 Secondly Saint Matthew hath nothing at all which can be justly applyed unto Purgatorie fire Answ 3 Thirdly we retort upon the Monkes the Argument thus If the Baptisme of Fire be Purgatorie fire as the Monkes say and Christ onely baptized with the baptisme of fire as the Scripture here sayth then it will follow that we are purged onely by Christ and that Christ onely is our Purgatorie yea Christ I say who hath vouchsafed in these last dayes to take the Fan of his Word in his hand that he might purge the floore of his church will divide the pure doctrine of his truth from the corrupt errours of men and will burne the chaffe of Purgatory Pardons and the like corruptions of the church of Rome with unquenchable fire h Sadeel f. 262. Vers 12 VERS 12 Which hath his Fan in his hand and will make cleane his floore and gather his Wheat into his garner but will burne up the chaffe with unquenchable fire Sect. 1 § 1. This verse is like unto a Cornu copia unto the Papists serving them at many assayes as we may perceive by the many severall erroneous tenents which they build upon it Obiect 1 First they object this place for the proofe of Purgatorie thus by the Floore is meant Purgatorie and by the Garner Paradise therefore it is plaine that there is a Purgatorie I answer Saint Iohn preacheth of repentance and the purging away of sinne in this life Answ as the Ancients doe interpret the Floore of the church in this life wherein there is both chaffe and wheate i Chemnitius but of the true signification and exposition of this verse by and by Obiect 2 Secondly the Papists object this place to prove that wicked men are true members of the church of Christ the church here is compared to a Barne Floore where there is both chaffe and corne therefore wicked men are members of Christs church Wee answere here first to the thing then to the place objected First we answer to the matter or substance Answ 1 of the objection whether and how wicked men are members of the church by this distinction wee distinguish betweene the true church of Christ but internall and invisible which consists onely of the elect and true believers and the true church of Christ but externall and visible which hath many reprobates admixed with it Now the internall and invisible church is the church of Christ in regard of the true faith which the citizens are endued withall and the externall and visible church is the true church of Christ in regard of the profession of true religion maintained therein Answ 2 Secondly wee answer to the place objected thus By the church which is here compared to a Barne Floore is understood the
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
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
forest x Iob 39.1.2 c. IX He feedeth men giving them grasse for their cattle and hearbs and wine and oile and bread Psal 114.14 X. He feedeth all things Every creature expects his foode from him y Psalme 104.15.16 The eyes of all creatures looke unto him and he giveth them their meate in due season z Psalme 145.15.16 XI He governeth all things and giveth to all things life and spirit and breath and all things Acts 17.25 therefore in him we live moove and have our beeing Acts 16.28 yea by him all things consist Colos 1.17 and by his mighty word all things are sustained Heb. 1.3 May we ascribe nothing to chance or fortune Quest 2 but all to the providence of God The name of Fortune should be banished from all Christian countries Answ because all things whatsoever are ordered and disposed of by God Whether things Animate I. or Inanimate II. Whether things Good III. or Evill IIII. I. Animate things are disposed of by God and therefore a sparrow falleth not to the ground without the providence of God Mat. 10.29 II. Inanimate things are guided by God The Lot is cast into the lap but the disposing thereof is from the Lord Prov. 16.33 III. Good things come unto us from our God Thus Ioseph saith God sent me hither for your good a Gen. 45 7.8 and therefore we must never sacrifice unto our owne nets or ascribe any thing unto our selves IV. Evill things are ordered and disposed of by God If a man casually murther his neighbour he shall flie to the citie of refuge because I the Lord delivered him into his hand b Exod. 21.13 for a haire cannot fall from your heads without the providence of God Luke 21.18 And therefore wee must not murmur or complaine for any crosses but see the hand of the Lord in all things Thus we see that both things animate and inanimate good and evill are disposed of by God and therefore no place is left at all for Fortune If all things bee ruled by Gods providence Quest then whether neede wee feare the event of things We must not be carelesse in any thing of importance but we may be fearelesse of the event Answ as for example I. Dost thou feare hunger and thirst God will provide for thee Psal 107.6 II. Dost thou feare imprisonment God will either preserve thee or bring thee out Psal 107.10 c. III. Dost thou feare Plague God will deliver thee Psal 107.11 c. IV. Dost thou feare danger Hee will give his Angels charge of thee and they shall pitch their tents about thee Psal 34.7 and 91.11 yea the Lord will preserve thee as the apple of his eye c Zach. 2.8 VI. Dost thou feare wild beasts Thou shalt tread upon the Lyon and adder and they shall not hurt thee Psal 91.13 VII Dost thou feare death God will deliver thee Psal 91.7 Et sic de caeteris Thus the children of God are happie and blessed and neede not feare the event of any thing because all things are ordained and disposed by their heavenly Father Sect. 8 § 8. His Sunne to rise suum Solem. Quest Why is it called Gods Sunne Answ 1 First because he created it The Lord gave the Sunne for a light by day Ier. 31.35 Answ 2 Secondly because hee maketh it to rise the naturall course thereof being guided by him Answ 3 Thirdly it is called His Sunne because hee gives it freely unto us and not of debt Sect. 9 § 9. On the evill and on the unjust Quest 1 Why doth our Saviour adde this To teach us that he doth give and we ought to give good things to those who are evill Answ First Christ addes here the object of Gods mercy to teach us that God gives outward Quest 2 things unto wicked men Have wicked men any interest in or right unto any temporall blessing is not temporall right onely founded in grace Answ Those who never were endued with faith or supernaturall grace may have a true and a just title unto temporall things This may be confirmed by Gods owne gifts and who can have a more sure or just title unto a thing then hee who receiveth it from God who is Lord of all and gives nothing but his owne But God gives externall good things to the wicked and unbeleevers This is proved by out Saviour here himselfe God makes his Sunne to rise upon the evill and raineth upon the unjust Hence then I argue He who receiveth a gift from God hath a true title thereunto But wicked men receive many temporall gifts from God Therefore they have a true and just title unto them Indeede the manner how wicked men and unbeleevers use temporal blessings is oftentimes unjust yet the title therunto may be most just d Bishop Davenāt quest 30. Pag. 137. initio Secondly our Saviour here addes Evill and Vnjust to teach us That we must doe good even unto those who are evill remembring that the object of Mercy is misery and not merit therfore we must not enquire after the goodnes of the object but looke unto his want and poverty True it is wee must chiefly regard the houshold of faith not forgetting the rest Gal. 6.10 Ver. 46 VERS 46. For if ye love them which love you what reward have ye doe not even the Publicans the same Sect. 1 Object 1 § 1. What reward have ye The Papists object this place to prove the merit of our workes because our Saviour here implies that God will give us according to our Ans 1 workes It is true that God wil give us according to our workes but not for our merits ut praemium non ut meritum that which God gives unto us is given as a reward not as a thing deserved God will reward our workes but wee doe not merit that reward being in our best performances unprofitable servants e Luk. 17.10 That wee doe not merit that reward which shall be given unto us appeares thus First because this is to derogate from God and to arrogate unto men or as the Apostle saith most plainely of salvation be of works then it is not of grace and if of grace then it is not of workes otherwise grace is no grace f Rom. 11 6. Ephes 2.1.8 Secondly if salvation were of workes then rich men would buy heaven as they doe earth because they are the workes the Popish Clergie looke principally after Thirdly there is no proportion betwixt our workes and heaven and therefore nothing that we doe can merit heaven Fourthly that which is heere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thankes Luke 6.32 Object 2 But they thus object against this If evill works merit death then good workes merit life if wicked workes deserve hell then good workes deserve heaven for contrarierum eadem est ratio there is for contraries one and the same reason Answer Good and evill workes are not
neither the liberall nor his shall lacke n Psal 37.25 A man cannot better provide for his children then by giving a part of their portion unto the Lord to keepe who will certainely returne it unto them with advantage Imped 4 Fourthly the opinion of our proper and peculiar interest in that which we possesse is an impediment often unto us as we see in Nabal shall I take my bread and give it to others 1 Sam. 25.11 But what hast thou which thou hast not received o 1 Cor. 4.7 yea what art thou not the proper owner but onely a steward who must give account of every peny given unto thee Imped 5 Fifthly sometimes the smalnesse of the gift hinders the giver many say they are not able to give much and therefore they may as well give nothing as so little as they are able to give But feare not that for a small almes shall bee accepted if given willingly as followeth afterwards Imped 6 Sixthly the multitude of poore hinders a multitude from helping the poore but men must doe what they can giving as much and to as many as they can and God will accept of it Imped 7 Seventhly some are discouraged from doing good in this kinde by reason of the paucitie and rarity of examples they see so few liberall that they withhold their hands from the poore fearing lest they should be thought singular But here we should not stay for others but remember that it is an honour to goe before and to be an example unto others because in a good worke a man had better be first then second yea consider that although there are but few that are charitable yet there are some and it is a shame that we should not be excited by those who are good and yet bee hindered by those who are evill Imped 8 Eightly the unworthinesse and wickednesse of the poore this was answered before Matth. 5.8 Imped 9 Ninthly some refuse to give by reason of some private grudge and spleene against the poore but here we must remember 1. that this is an unworthy thing to bee angry or to beare a grudge unto a poore man Non dignus irâ Caesaris yea 2. consider that the charity is so much the greater which is extended unto an unworthy person Imp. 10 Tenthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of naturall affection or an insensibility of the sympathy of parts And therefore wee should remember 1. that they and wee are but all one body 2. that Christ is the head of this body And therefore 3. We should see Christ in our brother And 4 Be as sensible of our brothers want as one member is sensible of the paine and anguish of another Sec. 2 § 2. Let not thy left hand know what thy right doth What is the meaning of these words First some allegorize them thus we must doe nothing sinisterly but all things dexterously or Quest 1 in a dexterous worke let no sinister thing bee Answ 1 mingled as for example Almes is a good worke and therefore it must be free from covetousnesse anger disgracefull tearmes vaine-glory opinion of merit partiality and the like p Gualt s Secondly some oppose these words onely to Answ 2 publike almes as if our Saviour would say give in secret of which afterwards in his proper place Thirdly some further stretch the words as if Answ 3 our Saviour meant an absolute concealing of the workes of mercy let not thy left hand know c. That is let none know it at all or do not onely conceale what thou dost in part but altogether Fourthly some understand these words of hiding Answ 4 our almes-deeds from our selves let not thy left hand c. As if our Saviour would say thy good deeds must be concealed from thy selfe if it be possible lest thou shouldest be proud of them in thy selfe Why may we not behold and looke upon the Quest 2 good duties which we performe and delight in that good which is done by us First because for the most part they are hypocrites Answ 1 that bragge of their good deeds Secondly because they seldome stand who Answ 2 bragge and boast Peter makes a galiant promise That though all the world forsake Christ yet he will never forsake him Mat. 26.33.35 but hee performes it badly verse 69. Thirdly because this will make us bee ready Answ 3 to trust in our selves and so come the more speedily into danger Sub hoste quem prostravit moritur qui de bono quod gesserat elevatur Greg. Mor. lib. 20. He perisheth by his enemie whom hee hath subdued who is puffed up with that good worke which he hath performed Fourthly for a man to behold the good works Answ 4 which he hath done with a delight in them as his is a pride no lesse then outwardly to bragge and boast of them for there is a double pride viz. I. to be outwardly puffed up for something done or for some naturall parts or endowments II. to be inwardly proud of some good worke although no pride appeare outwardly this is also carefully to be avoided The fault in both these is not in him who praiseth and commendeth the good worke done but in him who is proud either of the praise given or of the deede done I actantia non est vitium laudis humanae sed perversae animae laudem amantis q August de civit Dei 12. Boasting is not the vice of the man who praiseth but of the perverse minde which loveth the praise of men And therfore let us not accustōe our selves to reade over and over the Bookes of our good deedes for that is a Catalogue which will puffe us up and make us with Pymalion fall in love with our owne handiworke for good workes are often like beautie wit learning and knowledge which are known and being known puffe up 1 Cor. 8.1 Is it never lawfull for us to looke upon or to Quest 3 speake of the good deedes we doe First sometime the aspect of our good works is Ans 1 lawfull profitable namely in a threefold time I. in the time of accusation when sathan strongly assaults and we are not sensible of the shield of faith wherewith we should resist him then it is good and necessary for us to prove our faith by our works which we cannot do without the looking upon our good workes II. In our daily examination we should seriously examine whether we be in nature or in grace in old Adam or in new r 2 Cor. 13.5 Now the tree is knowne by his fruit Mat. 7.16.20 and Iames 2.17 and therefore for the attaining unto the true knowledge of our estates it is profitable to looke unto our good workes III. When the heart growes dull and too forgetfull of rendring thankes unto the Lord for his great mercies then wee may consider how he hath washed us from our former pollutions how he hath renewed our strength how he hath mortified sinne in us how he
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
oppression usury and covenant breaking Secondly often it brings men to murmuring feares terrours and sorrowes unto death 2 Cor. 7.10 Thirdly it hinders from the hearing of the word in part because they are not sure of the presence of God with the word not of the aide and assistance of the spirit in the hearing thereof Fourthly it makes prayer tedious because we are not sure that thereby we and therein we talke with God as a man with his friend Fifthly weakenesse of faith cannot bring a man unto peace of conscience Phil. 4.7 And therefore it is not enough to examine whether we have faith but we must also examine whether our faith increase and bee strong or not Quest 6 How may he know whether our faith bee strong or not Answ By these plain markes or signes to wit First canst thou in all things cast thy selfe into the armes of Christ and commit thy selfe wholy unto him Secondly canst thou hope and expect and see the presence and helpe of Christ even without meanes and contrary to meanes dost thou walke by faith not by sight Thirdly canst thou in crosses afflictions and temporall disasters for Christs sake rejoyce Rom. 8.35 Fourthly canst thou despise and contemne the world using it as though thou usedst it not c 1 Cor. 7.30 because thou hast built thy nest in the Rocke and placed thy confidence upon a surer stay then the world is namely upon Christ who hath promised never to faile or forsake thee Fifthly dost thou daily increase both in faith love obedience zeale and all graces 1. Peter 2.2 Quest 7 What meanes must we use for the increasing of our faith Answ 1 First the Word of God that is be diligent in hearing the Word of God publikely both read preached Rom. 10.17 Iam. 1.18 1 Pet. 1.25 And also carefull privately to reade it Psalme 119. Secondly purge the conscience and purifie the heart Iames 4.8 And examine both thoughts words and workes by the Word of God Thirdly meditate daily upon these things namely I. How true and faithfull God is in all his promises II. How unspeakeable the love of Christ hath been and is towards his children III. What experience the Saints have had of the care and love of God and Christ towards them IV. What sweetnes there is to bee found in Christ to wit in the fruition and possession of him in the soule by a lively faith Psalme 34.8 Answ 4 Fourthly pray daily unto God and that 〈◊〉 fervently earnestly and with a hungring â—ffection and desire after his grace Cantic 1.3 5.8 8.6.7 And 2. perseverantly and patiently â—oth continuing in Prayer Rom. 12.12 And expecting untill the Lord comes for faithfull is he who hath promised who will come and will not tarry VERSE 31 32. Therefore take no thought saying what shall we eat or what shall we drink Vers 31.32 or wherwith shall wee be clothed for after all these things do the Gentiles seeke for your heavenly Father knoweth that yee have need of all these things § 1. Therefore take no thought Why doth our Saviour so often repeate this Sect. 1 prohibition of worldly care as verse 19 25 Quest 1 31 34 First sometimes repetitions are used for the excellency of the thing as rejoyce in the Lord alwayes Answ 1 and againe rejoyce Phil. 4.4 But not so in this place Secondly sometimes repetitions are used for Answ 2 the setting forth of the greatnes of the offence or because the thing reiterated is odious unto God Thus the Lord repeats againe and againe that for three transgressions and for foure he will visite Damascus Tyre Edom Moab Israel and Iudah Amos. 1.3 6 9 11. Thus Christ often in one speach cryeth out woe be unto you Scribes Pharises Hypocrites Matthew 23.13 14 15 16.23.25.27.29 Thirdly sometimes repetitions are used for Answ 3 our weaknes and for the difficulty of the thing forbidden or injoyned as hee that hath eares to heare let him heare Marke 4.9 23 3. And thus this prohibition is repeated in this place because the duty is so hard in regard of our nature Who are faulty in this particular or who Quest 2 offend against this prohibition First those who acquire riches unjustly and Answ 1 with an evill conscience to wit by rapine fraud usury and oppression Secondly those who are basely covetous Answ 2 with-holding those things from themselves and theirs which are requisite and convenient Thirdly those also who are inwardly troubled Answ 3 with care for worldly things for it argues that I. Their faith is but weak if they have any And II. That earthly things take up their minde too much May we not take care for necessary things Quest 3 First we may curà providentiae with a provident Answ 1 care Secondly we may not curà diffidentia with Answ 2 a distrustfull care and that for these causes I. Because the Law of God is of more worth then our lives and the glory of God then our safety and therefore no necessity must cause us to infringe the Law of God or to dishonour him II. Because our distrustfull care helpes us not at all neither doth us any good Quae stultitia de ijs solicitum esse quae habebis non solicitus de ijs non quae non nisi solicitus e Chrysost op impers s VVhat folly is it for a man to bee carefull for those things which hee shall have without his taking care for them verse 33. and to bee carelesse of those things which hee hath no promise to obtaine without carefulnesse as in the next vâ—rse there is no hope of spirituall graces or eternall glory without seeking and therefore we are commanded to seeke them but concerning temporall things wee have a promise that they shall be given unto us without our seeking that is without our caring for them And therefore wee are forbidden to take thought for them in this verse III. Because these temporall things helpe nothing for the salvation of the soule A man in regard of his spirituall estate is neither better by having nor worse by wanting these outward things And therefore by no meanes must wee distrustfully care for them Quest 4 By what meanes may we avoide this unwarrantable care Answ 1 First lâ—t us learne to suffer to bee afflicted and to want and then wee shall take no thought Iam. 2.9 Answ 2 Secondly doe not meditate upon these temporall things cast the remembrance of them out of thy mind and it will be a meanes to keepe thee from taking thought for them Answ 3 Thirdly fill thy heart with spirituall meditations that seeing thy soule to bee rich within in spirituall grace thou maist the better contemne and despise these outward things Sect. 2 § 2. Saying what shall we eate or what shall wee drinke c. Our Saviour here sheweth that God observes and takes notice of our very words Quest 1 VVhy doth God observe our words First because hee takes notice of all things
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
Judge not Answer 3 Fourthly some thinke this verse to be a generall Answer 4 Epilogue or conclusion of all the precedent precepts concerning love principally those laid downe Chapter 5. thus Muscul Aretius S. Fiftly some thinke this verse to bee an answer Answer 5 to an objection For some perhaps might say The law in many things is darke and obscure what therefore shall wee doe To this Christ answers in the text whatsoever you would that men should doe unto you c. Thus Gualter S. expounds the words And the rather because Christ had showed before that there were many lawes evilly understood Sixtly Calvin thinkes that this Ergo Therefore Answer 6 is redundant and that the sentence is compleate of it selfe and to bee reade by it selfe being independent And therefore in this great diversitie of opinions wee will follow our first propounded and formerly practiâ—ed method namely In this 7. Chapter our Saviour both shewes What wee must not doe namely First we must not judge our brethren Verse 1. Secondly we must not give holy things to dogs verse 6. What wee must doe wherein are two things First a preparation which is partly Exhortative Pray verse 7. Promissive And ye shall receive verse 7. Secondly an exhortation unto two things namely First love towards our brethren verse 12. Secondly holinesse towards God where Christ First teacheth that wee must enter c. verse 13. Secondly admonisheth that we should take heed First of false teachers verse 15. Secondly of all hypocriticall shewes verse 21. c. Sect. 2 § 2. Whatsoever yee would that men should doe c. Divines and Schoole-men observe that there are two sorts of Principles namely First Principia primo-prima first principles and these are made up in the hearts of man Secondly Principia secundo-prima second principles and these are deduced out of those There are some Primo-prima principia in the speculative facultie and some in the practicke as for example this is a principle in the speculative facultie Omne totum est majus suâ parte And this is a principle in the practicke facultie the will Whatsoever yee would that men should doe to you doe yee even so to them Whether is this precept naturall or not It is both naturall and also plainely divine Quest Answer being injoyned by this heavenly Law-giver both in this verse and also Luke 6.31 But yet notwithstanding concerning this precept three things are to bee observed namely First that it speakes not of that whole jus naturale but onely of that part thereof wherein is contained out duetie towards men Secondly that every kinde of vvill of ours is not a true rule of performing our duetie towards others For so hee who desires that another should make him drunke may make another drunke and hee who would have another to invite him unto Fornication or Adulterie might invite and allure another unto uncleanenesse but this precept speakes of the naturall Will well ordered and by no perturbation infected whereby wee wish that which is truly good unto our selves Thirdly our Saviour in this principall commands us not to doe all things in particular to others which wee desire should bee done unto us from others for so Masters should serve their servants and cease to bee Masters if they should doe as much and the same workes for their servants as they expect from them but this precept injoynes the same things proportionably as wee would have them behave themselves as servants so must wee carry our selves as Masters Or this precept injoynes the same workes conditionally namely if wee were as they are And thus this verse is most usually understood Children must obey parents so as they desire to bee obeyed if they were parents Servants must bee so faithfull and trusty and diligent and respectfull of their Masters as they would have servants unto them if they were Masters and so of all other degrees and conditions § 3. For this is the Law and the Prophets Section 3 Wee see here that CHRIST doth not neglect Observa 1 the Law as disanulled or made voide but as a thing for all times Matth. 5.17 ratified appeales thereunto Teaching us that CHRIST did not abrogate or dissolve the Law of God Did CHRIST make voide no law ordained and Quest 1 appointed by God First wee distinguish between the Ceremoniall and Judiciall Lawes and all those ordinances which were Typically given Answer 1 and these must necessarily cease when the thing typified came Morall wherein wee distinguish between the lawes Strength and power and that both Salvanda in saving us which it was altogether unable to doe Rom. 8.3 Galath 3.24 Damnando in condemning of us now the children of God are free by Christ from the curse of the Law Galath 3.13 Direction and here I distinguish between the exaction of Perfection which was first by the law required Galath 3.10 Sinceritie which only now is injoined (h) Acts 11.23 So hence wee may collect that the Types and Figures have ceased and also the condemning power of the Morall Law unto those who are in CHRIST because God now of them requires not that the Law bee perfectly and exactly fulfilled according to the strict rigor thereof but that they moderate and regulate their lives thereby labouring in sincerity of soule and with a full purpose of heart to obey him in all things whatsoever therein is required And this sincere obedience God for Christs sake doth accept as much as if it were perfect Answer 2 Secondly others here distinguish betweene The coaction and constraint of the Law this we are freed from by Christ The voluntarie Obedience this wee are taught 1 Iohn 2.27 And the love of God constraines us now to obey the Law and not the terrours thereof (i) 2. Cor. 5.14 and love is stronger then feare Cantic 1.3 and 8.6 c. Quest 2 Who are to bee blamed here Answer 1 First the practicall libertines who hope for salvation without repentance who expect a reward of glory without turning from sinne who thinke they may sinne against God and yet grace and mercy from God shall bee extended unto them (k) Rom. 6.1 These must know that without grace there is no glory and without repentance and conversion no favour or mercy Reade Matthew 3.10 Zach. 1.3 Isa 1.16 Acts. 2.38 and 3.19 and 17.30 Secondly the dogmaticall libertines who care Answer 2 not for workes or sanctification or obedience but hope and labour to maintaine that they may bee saved without them But the tree is knowne by his fruite and it is the Lords owne ordination that where there is no sanctification on earth there shall bee no salvation in heaven Hebr. 12.14 and where there is no works there shall be no reward But say thy faith justifies and therefore what Objection 1 needs works Faith works by love Gal. 5.6 Answer yea if faith worke not it is a deade faith Iames 2.17 The Law was not given to the righteous man 1. Objection
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
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
Answer 1 be made partakers of the word and therefore the Spirit pronounceth The feete of those blessed who bring the glad tidings of peace Rom. 10. Secondly but it may be unto a people a heavy Answer 2 judgement For 1. The word it selfe will condemne those who have enjoyed it but not rejoyced in it neither beene obedient unto it Ezech. 2.5 2. The word shall be taken away from those in judgement who will not obey it Acts 18. The Apostles shake the dust off their feet and depart and Acts 19.9 Paul separates the Disciples and sends them away And this from whom the word is taken becomes thus twise miserable for First they are deprived of the word which is a treasure more to be prized then all the world Secondly the word being once taken away all judgements both temporall and spirituall will certainely follow 3. Those unto whom the word was never preached shall be punished lesse then those amongst whom it hath beene Tyre and Sidon shall be more favourably dealt withall then Capernaum at the day of Judgement and therefore it is evident that the word accidentally may be unto a people a heavy judgement 4. The more grace and favour God hath shewed unto any nation or people the greater and more heavy shall their condemnation be if they despise or slight the word Capernaum was lift up unto heaven by reason of the mercies and meanes offred unto her Math. 1. â—â— but because she made not such use of them as she ought she was therefore plunged the more deepe into hell And thus it is cleare that all are not happy who enjoy the word but some thereby become much more miserable Who are made more miserable by the word First those who onely receive it Capernaum Quest 4 receives the word Nazareth refuseth it and the Answer 1 Galathians receive Paul Galath 4. and yet become enemies unto him Secondly those who heare it but beleeve it not Hebr. 4.2 Answer 1 Thirdly those who say unto the Prophets prophesie not and forbid Ministers to preach Answer 3 Fourthly those who neither are allured by the promises nor terrified by threatnings of the word Answer 4 of God 2 Chronic. 36.16 Fiftly those who are weary of the word and beginne to loath it Malach. 1.13 Certainely Answer 5 it had beene better for all these not to have enjoyed the word at all How may we know whether we make such good use of the word that we may be assured it is blessed Quest 5 unto us Examine these things viz. First Answer dost thou heare the word of God with contrition and compunction of heart like those who were pricked in heart Acts 2.37 or those who cryed out What shall wee doe Luke 3.11 Secondly dost thou heare the word with joy as Samaria did Acts 8.8 Thirdly dost thou grow up and encrease both in knowledge and mortification and faith and all graces by the word 2 Thes 1.3 Fourthly dost thou with a full purpose of heart continue and persevere both in hearing obeying of the word of God without wearinesse or irksomnesse Certainely these are signes that we are better by the word and it blessed unto us Section 2 § 2. There came a Centurion unto him Quest 1 What was this Centurion in regard of his quality Answer He was a man of great power for the better understanding of this observe these things First a Centurion sometimes was a Captaine over fifty as 2 King 1.9 Secondly sometimes a Centurion had the governing and leading of 128. men Thirdly the ordinary Centurion was Captaine over 256. men Alex. ab Al. 350.6 Fourthly the Souldiers every morning went to the Centurions Tent to salute him Alex. ab Al. 359.8 Luke 7.3 Fiftly this Centurion was above the Elders of Israel as appeares by his sending of them to Jesus and yet he humbles himselfe to Christ as followes afterwards to teach us that not onely poore and base people but the greatest Potentates must humble themselves to Christ Quest 2 What was this Centurion by nation Answer He was a Romane not a Jew now salvation was of the Jewes Rom. 3.2 and 9.4 But yet wee see Christ respects him Ephes 2.14 to shew that the partition wall was now broken downe and that God was not onely the God of the Jewes but of the Gentiles also Acts 10.34 and 13.26.47 and 22.21 Section 3 § 3. Came unto him The Centurion came not himselfe unto Christ but came onely by messengers Luke 7.3 that is by the Elders of the Jewes who were his Intercessours Comestor And hence the Papists urge the necessity and warrantablenesse of the intercession of the Saints unto Christ for us Objecting Objection 1 many things Eliphaz bids Job call upon the Saints Job 5.1 therefore it is lawfull to doe it Answer 1 First Eliphaz is reproved by God for not speaking the thing which was right Answer 2 Secondly and I rather thinke that Eliphaz derides in that place then commands such invocation Object 2 The Angels rejoyce at the conversion of a sinner Luke 15.10 therefore they know what is done Answer 1 here on earth by us First the Angels are ministring spirits for our good and not the Saints wherefore it followes not the Angels rejoyce at our conversion therefore the Answer 2 Saints are to be prayed unto Secondly the consequence also is false another way They know what is done by us therefore they Objection 3 unto are to be invocated followes not The Saints pray for us therefore we may pray Answer 1 unto them First for the Antecedent I grant that the Saints pray in generall for the accomplishing of the body of Christ and the gathering together of the Answer 2 Saints Secondly for the Consequent I say it is false they pray thus in generall for us therefore wee in particular and for particular blessings may pray unto them followes not See before Math. 6.9 Object 4 The Saints see in the face of God all our wants Math. 18.10 Therefore wee may pray unto them for particular blessings Answer The Antecedent is false for they see the face of God and therein all fulnesse of joy but this is nothing unto the world or unto the things done therein Dives in hell prayes unto Abraham Lu. 16.23 First this is but a Parable and no reall history Object 5 Answer 1 Secondly Dives prayes but prevailes not neither Answer 2 obtaines so much as a drop of cold water and therefore this is but a poore Argument Thirdly the scope of the Parable is to shew that Answer 3 after death wicked men shall not obtaine the least mercy from God Fourthly the Papists say that Abraham was in Answer 4 Limbo not in heaven and therefore this example will not availe them at all Dives in hell prayed to Abraham in Limbo Patrum therefore the children of men on earth may pray to the Saints in heaven this followes not The Papists distinguish here saying that here is a double Mediation viz. First of
of diet doth display and cause this disease to spread abroad it selfe even unto the benumming of the partie So to be negligent in avoiding the occasions of sinne to be inconsiderate in our actions and to bee voide of care and circumspection in our lives and conversations doth at length bring us to insensibility in sinne Ephes 5.16 And therefore we must be warie circumspect and prudent in all our actions examining what is good and what is evill what is helpfull and what is hurtfull for us and carefully avoid both sin the occasions of iniquity 3. The palsie generally and every kinde thereof is very difficult to bee cured at any time but if it bee once setled perfected or the nerves perfectly closed it is incurable So sin cannot easily be expelled or overcome at any time but when it is perfect and ripe unto harvest it is not to be removed except the Lord be the more gracious plucking us as brands out of the fire And therefore let us labour to prevent it betimes What is required of us or how may we be free Quest 2 from this palsie of sinne First in generall come as this poore man did unto Answer 1 Christ and let us not remaine any longer buried Answer 2 as it were in our flesh Secondly let us come into the aire that is 1. Into the warme aire 2. Into the drie aire 3. Into the pure aire 4. Into the cleere aire That the Spirit may Renew us Strengthen us Leade us into al purity Comfort us Quest 3 How may wee know whether we bee yet sicke of the palsie of sin or cured of it Answer 1 First wee may know and bee assured that wee yet languish of this disease by these signes following viz. 1. If we be so pervers in our will Non persuadebis etiamsi persuaseris that wee will not cease from sin although the Lord disswade us by unanswerable arguments 2. If we be so hard in our hearts that we are moved with nothing changed in nothing 3. If our hearts be so benummed and senselesse that we heare the word of God and all wholesome counsell as in a dreame or darke speaking 4. If we be cold in zeale either against sin or for God These are certaine signes of an abiding and cleaving palsie Answer 2 Secondly wee may be confidently perswaded that we are cured of our palsie by these signes namely 1. If our numnesse be changed into sensiblenesse that we begin to have a feeling of our estates 2. If our motion returne that we can in some sort walk in the waies of God work out our salvation 3. If we can move vigorously like that recovered man who skipped and leaped and praysed God (m) Acts 3.7 c. if we can run with patience cheerefulnesse strength the race that is set before us rejoycing in the service and worke of the Lord above all the wayes of wickednesse (n) Isa 58.13 Psal 4.7 And thus by the sense of our sins and estates and by our repentance and new life and true obedience we may know that by Christ we are healed of our palsie Verse 7 Verse 7. And Iesus faith unto him I will come and heale him Sect. 1 § 1. And Iesus saith unto him Wee may here see Christs facility who doth not deny to come neither deferre it who neither saith I will not come nor I will come to morrow but answers and assents presently to their desires Teaching us Observat That God is alwayes ready to heare us when we call upon him Question 1 How doth it appeare that God will heare our prayers Answer 1 First most clearely from these places of Scripture Numb 12.4 and 2 Sam. 12.13 Psal 32.5 107.17.18 19. Isa 30.19 Agge 1.12.13 Answer 2 Secondly it appeares thus God hath made us weak and unable to help our selves and that for these two causes namely 1. That we might depend upon him and his good providence Deut. 8.3 And 2. That being helped and relieved by him wee might glorify praise his name Psal 121.1.2 And therfore wee may be certainly assured that when in our necessity wee call upon God hee will heare and grant our requests Answer 3 Thirdly the Lord is alwayes ready and prepared to heare to help he stands at the dore knockâ— Cantic 5.2 Revel 3.20 And therefore we may be sure that when we knocke at the gate of his mercy he will heare and open unto us Fourthly that which God forbids us he will not Answer 4 doe himselfe there being a sweet harmony betwixt his precepts and his practise But the Lord forbids us to delay to give when we are presently able to supply the wants and satisfie the desires of those who sue seeke unto us Say not unto thy neighbour goe Proverb 3.28 come againe to morrow I will give thee if thou hast it by thee And therfore certainly the Lord will not put us off with delayes but will grant our requests Fiftly God hath ordained prayer as the way and Answer 5 meanes of obtaining what wee desire Câ—ll upon me saith the Lord in the time of trouble and I wil heare Psal 50.15 And aske and yee shall have Matth. 7.7 And therefore we may easily know what the reason is that so many are not delivered and freed from some misery wherein they are or some maladie which lies upon them namely because they pray not unto God Yee have not because yee aske not James 4.2 Doth God heare all suters and if not then whom Question 2 doth he heare First God heares not the prayers of wicked men Answer 1 Prov. 15.8.29 Iohn 9.31 Psal 18.41 and 66 18. and. Isa 1.15 and Ierem. 11.11 and 14.12 Ezech. 8.18 And therfore if we desire that we may be heard we must lay aside al impietie ungodlinesse whatsoever Secondly God will not heare the prayers of hypocrites Answer 2 Matth. 15.9 Ezech. 33.31 And therfore we must put off the cloake of hypocrisie and cloath our selves with the garments of sincerity if we desire to be heard Thirdly God heares the righteous Psal 6.8 and Answer 3 145.18 c. 1 King 13.6 And therfore if we desire that the â—â—quests which wee offer up unto God may bee heard and granted wee must labour to bee made holy and righteous Doth God heare all prayers and if not then what Question 3 prayers doth he heare He heares only godly prayers Answer such as are powred forth according to his will 1 Iohn 5.14 How must we pray Question 4 Pray according to these three rules to wit Answer First in generall pray in faith for whatsoever thou Rule 1 desirest Matth. 21.22 Iames 1.5 c. Secondly when thou prayest for spirituall graces Rule 2 pray thus namely 1. Beg them in the first place not as the Poët saith quaerenda preunia primum but as our Saviour saith Socke first the Kingdome of heaven and the righteousnesse thereof Matth. 6.33 2. Beg them
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
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
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
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
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
wee have comes from God Who are here to be taxed Quest 2 First those who expect heaven and hope for Answ 1 happinesse although they have received as yet no gift of grace from God Rom. 5.5 Secondly those are egregiously faulty who Answ 2 waxe proud of the things they have received whether they be I. Temporall as riches honour knowledge and the like Or II. Spirituall as grace faith sanctity and herein the Papists faile For First none prohibits men to labour and endeavour after a greater measure of sanctification for this is commanded positively by Saint Paul Phil. 4.8 Nor Secondly is it forbidden men to rejoyce in the testimony and evidence of the holy Ghost in their soule But only Thirdly we are forbidden to ascribe that to our merit or to boast of that which we have received What hast thou saith the Apostle which thou hast not received and if thou have received it why dost thou boast as though thou hadst not received it Why doth God give good things unto us Quest 3 Not to hide in a Napkin but to improve Answ and to make good use of as for example First doth God give us riches and possessions then we must be liberall bountifull and free unto every good worke Secondly hath the Lord raised us to dignities and honours then we must use our countenance friends and place for the good and patronage of the profession and Professors of the Gospel Thirdly hath the Lord endued us with prudence and wisedome then wee might counsell advise and instruct others so helping those who are weake in understanding knowledge policie and the like Fourthly hath the Lord inriched us with Religion then we must so shine before others that by our light of a holy life they might bee brought out of darkenesse Mat. 5.16 f 1 Pet. 2.12 and 3.1 Fiftly if the Lord hath bestowed upon us Confidence Boldnesse and magnanimity wee must not use it as many doe for our owne revenge or only in our owne private affaires but also and especially for our brethren or the publike good How did the Apostles receive Gratis Freely Quest 4 Freely yee have received First in respect of the gifts because they Answ 1 could not buy them neither had any right at all unto them Secondly in respect of the price because the Answ 2 Apostles gave nothing for them Thirdly in respect of the persons because the Apostles were n◠better then others yea rather of the most abject sort 1 Cor. 4.9 Whence we might observe Observ That all the gifts of God are free This thus appeares First otherwise grace were no more grace Rom. 11.6 Yea Secondly otherwise God should not bee the only Fountaine of good for all merit is good and therefore if merit came not from God hee should not be the only Fountaine of all good Sect. 3 § 3. Freely give Quest 1 What is meant here by Gratis Freely Answ It is taken here Adverbiè non Adjectivè and signifies two things namely First that they must doe the worke for which they are sent cheerfully and with alacrity labouring in season and out of season 2 Tim. 4.2 Secondly that they must do their worke without any price or compact Whence wee may learne Observ That things freely given should be freely bestowed 2 Cor. 11.7 and 1 Cor 9.15.18 c. Quest 2 Why must we freely give what we have freely received Answ 1 First because the name imports it these free gifts are called Charismata and therefore they must not be bought and sold That which belongs unto Gods house must be free because his house must not be made a house of Merchandize Iohn 2.16 Zachar. 14.21 Answ 2 Secondly because a price will blind the eyes and quickly mislead a man Although spirituall dignities should not be bought and sold yet it is too ordinary One askes what difference there is Inter Patronum Latronem betwixt a Patron of a Living and a Thiefe For they both often steale mens money out of their purses and many Patrons dispose of their livings to them who will best reward them or to some unworthy friend or Kinsman These are theeves to the Church of Christ Answ 3 Thirdly because if a Patron give a Living to an honest man but yet for money he is a thiefe because hee enricheth himselfe by that which is not his For a Patron is but a Surety or Feoffee in trust not an Vsurer of a Living or Gods Almoner or Treasurer betrusted to see the place well supplied for the glory of God and his peoples gaine and not for their owne base lucre But because some may thinke Simony a stranger to this place therefore I doe not enlarge it Quest 3 How farre and wherein doth this precept oblige us Freely give because yee have freely received Answ 1 First some by this Command take away from the Ministerie all Stipends affirming that they must live in a voluntary povertie and of meere almes And not only the Monkes thinke thus but also many godly persons for it was the common opinion of the Albigenses and of those faithfull Martyrs Fryth Tyndall and Barnes who were deceived with a temporall precept as followes by and by Answ 2 Secondly if our Saviour speake here of preaching the Word then it is but a temporall Precept and is not to be extended to all times And that I. Because S. Paul himselfe urgeth Stipends and that by divers strong and convincing reasons II. Because Christ himselfe seemes to reuoke this Precept when he said But now he who hath a Purse let him take it and likewise his Scrip Luk. 22.36 Thirdly if our Saviour speake of preaching Answ 3 then although the Precept be but temporall yet there is a perpetuall morality to be acknowledged herein viz. I. That we preach the Word cheerfully and willingly And II. That wee bee contented with necessary things not seeking for great things yet in the meane time wee are not prohibited to live upon the Altar 1 Corinth 9.14 h Vide Carletonum Tillesleyum Idquè honestè non sordidè Bucer And hence the Tithes were consecrated and set apart for the Priests both before the Law and now after the Law g Fourthly but certainely this charge was given Answ 4 concerning Miracles and the power of healing and of casting out devils and the like because these were not wrought by their owne power but by the power of God and therefore they must not sell them nor as Physicians and Chirurgeons now doe and justly may doe bargaine and contract for such a summe for the healing of such a sicknesse or for cleansing a Leper or for raising one dead unto life or for dispossessing some possessed with a devill This power they have freely received and therefore they must freely give and this is the true sense and meaning of these words namely That those Miracles which they worke in the name of Christ they must doe Gratis not seeking their owne gaine and lucre in them Why must
the Sacramentall word of the Eucharist begins with this Preface I received from the Lord that which I also delivered unto you Afterwards 1 Cor. 15.3 I delivered unto you first of all what I received which words were spoken when he was about to intimate or rather perspicuously to handle and plainly to preach the word of the Resurrection From whence follows a facile and faire conclusion As the word of the Resurrection thus delivered by the Apostle was not muttered and mumbled without sense or after the manner of a charme so neither is the Sacramentall word of the Eucharist Chamier lib. 1. de Sacram. cap. 16. Arg. 4. It is questioned between us and the Church of Argu. 2 Rome whether those things are to be written and taught in the Vulgar and Mother-tongue which are contained in the Scriptures or not Now they holding the Negative and wee the Affirmative we argue thus Whatsoever things are to be preached and published in all tongues and languages and those which are commonly and generally knowne may also be written in the same tongues and languages But whatsoever things are contained in the sacred Scriptures are to be preached unto all in the tongues they best know and understand Therefore nothing with-holds or lets but that they may be written in the same tongues also The Major is cleere because neither words nor letters are used for themselves but onely for the things sake which are signified therby wherfore if the things ought to be knowne unto all then certainly their signes should not be unknowne unto any The Minor is proved both by Precepts and Practise First by Precepts in this verse and chap. 24.14 and Mark 16.15 and Mat. 28.19 Secondly by Practise for before any of the Apostles preached there was given unto them the gift of Tongues that so every one that heard might understand Acts 2. If any desire to see this Argument enlarged and prosecuted let him look upon Chamierus de Canonis usu lib. 11. cap. 3. Tom. 1. pag. 391. VERS 28 29 30 31. Verse 28 29 30 31. And feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both body and soule in hell Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father But the very haires of your head are all numbred Feare ye not therefore ye are of more value than many Sparrows Illyricus lib. de ratione Cognoscendi s literas Tract 1. pitcheth upon these verses to teach yong Ministers how to raise Doctrines and how many sorts of Doctrines they may raise from a Text. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. It is necessary that wee should publikely professe the knowne truth so often as there is need II. Confession of our faith Faith is to be made though we hazard thereby the losse of our goods and lives III. We ought to contemne our lives in regard of Christ and his Truth IV. Eternall torments are prepared to be inflicted upon all those both in body and soule who are afraid to deny Christ and his Truth V. He who would make a right confession of his Faith must with a full purpose of heart yeeld himselfe to bee guided and directed by God VI. The providence of God is not onely generall but also speciall taking care of our least things even the haires of our heads Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. They are deceived that thinke it sufficient to assent in heart to the truth of the true Religion and to approve their consciences unto God but in the meane time think it lawfull with or before men to say or unsay to affirme and deny what they will in Religion according to the condition of time and place and persons principally when the danger of death hangs over their heads or attends upon the profession of Christ and Religion II. The Epicures erre who deny Divine Providence thinking that it doth not suit with the Majesty of God to regard humane and terrene things III. The Stoicks who thinke all things to be governed by Fate are far from Truth IV. They are erroneous who thinke that besides those things which are governed by the wise ordination of Divine Providence there are others which are ruled by chance and fortune V. The Pelagians are out of the right way who yeeld more than is meet or true viribus humanis to the power of Nature namely That it is in Mans power and Free-will to embrace Faith to persevere in the same and boldly to professe it unto the end VI. They do amisse who labour more for fraile and externall things than for internall grace and goodnesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power endeavour that we may have the true feare of God before our eyes because the true God is to be feared before all men II. We must learne such a contempt of humane things that we may alwayes desire to leave them and to goe hence that so we might be united unto our Christ in Heaven III. The consideration of the speciall Providence of God should make us remember that God alwayes looks upon us and is present with us and therefore we should implore his ayd and perswade our selves that he will helpe us and deliver us in a fitting and seasonable time Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. These words of our Saviours doe correct and taxe the negligence of those who doe not by fervent prayers beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty that for his Names sake they may not be afraid to lay down their lives II. The stupidity of those men are here blamed who doe not see nor acknowledge all things to be ordered by the Providence of God III. Those are justly to be reproved who neglect to give thanks unto God that he hath and doth vouchsafe to defend and governe both us and all our affairs by his speciall Providence IV. They deserve to be taxed that abuse any of the good creatures of God seeing that he takes care even for them also and his Providence is over them Sect. 1 § 1. Feare not him that can onely kill the body but fear him that can cast body and soule into hell Our Saviour sheweth here that man can goe no further then the body but God can destroy both body and soul but yet we reade of one who bragged that hee killed both his enemies body and soule The History is this Henry Stephen in his world of wonders Chapter 18. telleth us of an Italian who having nourished malice and rancour in his mind a long time yea for the space of ten yeares yet dissembling friendship with his foe at last being together unawares threw him down setting his Dagger to his throat swearing to kill him except hee would deny and renounce God and all part and interest in Christ which hee at length to
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
God and therefore the knowledge both of the Sonne in the Father and the Father in the Sonne is perfect There are two things from this verse objected against the Holy Ghost which I will briefly and severally answer although in effect they bee but one God knoweth the Sonne the Holy Ghost Object 1 knoweth not the Sonne For no man knoweth the Sonne but the Father Therefore the Holy Ghost is not God This place excludeth no person of the blessed Answ 1 Trinity but only creatures and false gods And the meaning is this None that is no creature or Idoll god knoweth the Sonne of God but only the Father And this opposition is made to exclude creatures not to exclude the Holy Ghost Although the Holy Spirit be God yet is he not Obiect 2 Omniscient one that knowes all things for hee knowes neither the Father nor the Sonne the Father only knowing the Sonne and the Sonne only knowing the Father This Objection is in a manner the same with the former Answ and therefore the like answer will suffice for it I say therefore that is a Sophisme or Fallacie A figura dictionis because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth onely exclude creatures and not the blessed Spirit who perfectly knowes God 1 Cor. 2.10 What knowledge doth our Saviour here speak Quest 2 of when he saith None know the Father or Sonne First Calvin thinkes that he speakes of that Answ 1 spirituall and divine knowledge which is communicated to the creature Secondly others suppose that he understands Answ 2 that infinite knowledge or comprehension of the infinite God which is only in God Thirdly our Saviour himselfe is his owne Answ 3 best Expositor in this verse None know either the Father or Sonne save onely those to whom God reveales them To teach us That none can know God without God Observ Exod 33.20 and 1 Cor. 21. Iohn 1.18 and 1 Iohn 4.12 Except God please to reveale himselfe to men they cannot know him as our Saviour often objected to the Pharisees yee know not the Father Why cannot men know God except he please Quest 3 to reveale himselfe unto them Answ 1 First because hee dwels in that inaccessible light that no eye can attaine unto 1 Tim. 6.16 Answ 2 Secondly because he is incomprehensible by nature Chrys impers s Quest 4 Who are blame-worthy in this particular Answ 1 First those who thinke that they can attaine unto the knowledge of the Father without the Sonne Object 3 Here it may be objected that there is a naturall knowledge of God Rom. 1.19.20.21 and therefore a man may know God without Christ Answ 1 First there is a double knowledge of God namely I. Theoricall and Dogmaticall and here perhaps they know something And II. Experimentall and here naturall men are ignorant and know nothing because they have not seene God Our Saviour saith Blessed are they that see God Matth. 5.8 because this sight begets an experimentall knowledge of him And therefore natural men who never had this sight can never have this knowledge Answ 2 Secondly the Dogmaticall knowledge of God is manifold For the proofe hereof observe that the knowledge of God is either I. Perfect and plenary and that either First absolutely to know Quantus Qualis est how infinite hee is and absolutely to comprehend and perfectly to know whatsoever is in him And thus only God knowes himselfe Or Secondly respectively when a man knowes God fully according to the capacity of the vessell And thus all the Saints in heaven know God Mat. 5.8 c 1 Cor. 13.12 II. Imperfect and this is either First cleare and bright and is wrought by the preaching of the Gospel and the operation of the blessed Spirit 2 Corinth 3.18 Or Secondly cloudy and darke and is begot and bred in naturall men by the relickes and sparkes of naturall understanding And this knowledge is all that a naturall man can have Answ 2 Secondly they are extreamely too blame who will judge of God without the revelation of him by Christ Caecus non judicat de coloribus The blind cannot judge or discerne of colours and yet many who are spiritually blind will undertake to judge and discerne of God although Christ never revealed him unto them Answ 3 Thirdly they are not guiltlesse or free from blame who being altogether ignorant of God dare yet trust in him For how can a man truly trust in him whom hee knowes not Answ 4 Fourthly and lastly they are here blame-worthy who presume to pray and offer up in sacrifice the Calves of their lips with the Athenians To an unknowne God Act. 17.14 For with what comfort or confidence can we pray to him whom wee know not Rom. 10.14 Vers 28. VERS 28. Come unto me all yee that labour and are heavie laden and I will give you rest Sect. 1 § 1. Come Our Saviour doth not say buy or procure this grace and consolation with infinite sufferings and labours but only Venite Come a most meane prize To teach us That the condition unto life faith Observ and salvation is most easie Esa 55.1 we must buy it but without money or money-worth Ephes 2.5.8 Titus 3.5 How doth the truth of this appeare Quest Thus namely First because we are saved by faith Answ and not by workes Ephes 2.5 8. Tit. 3.5 Secondly because Christ hereby would magnifie his grace Ephes 1.6 Rom. 4.16 Galath 2.21 Thirdly because Christ workes in us that which hee requires of us Heb. 8.8 from Ierem. 31.31 and Heb. 10.16 Esa 54.13 Rom. 11.27 from Esa 27.9 Fourthly we must doe nothing as a cause of our salvation Rom. 11 6. and 10.6 Psal 81.10 c. § 2. Vnto me Sect. 2 Two things might hence be observed to wit Observ First that there is no way or meanes to come unto salvation but only Christ Act 4.12 But of this elsewhere Secondly that the summe and top of our happinesse Observ 2 is to enjoy Christ and to bee brought unto him How it the truth hereof apparent Quest It appeares most plainely by these three particulars namely First because hee is able Answ and willing to save those who come or are brought unto him Heb. 7.25 Qui vult potest pater omnipotens est Hee that can and will save us is an Almighty and all mercifull God Musculus upon these words saith That there are tbree things in Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would help others had need be Potent able to helpe and therefore Christ who promiseth to helpe all that come unto him had need be able and is indeed most able to succour releeve helpe those who doe come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this thing of helping others there is not onely required Potentia ability to helpe but also Legitima potestas that is that hee who helpes hath received free power from God to save whom hee pleaseth Now this also is in Christ for hee saith in
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
yoke prove it to be both heavie and hard for hereby we are taught to hate all sins although some be as dear as hands and eyes unto us yea to forsake all to follow Christ Luke 14. although riches be the good blessings of God yea to take up our crosse and bear it patiently though never so great yea to be humble and meek although our humility sharpen the pride and cruelty of others against us And lastly this yoke injoyns us to deny our selves Matth. 16.24 which deniall begets in us mourning and sorrow and deprives us of all joy and solace Wherefore how can this yoke possibly be said to be light that hath these five sharp properties and conditions in it viz. First a hatred of all sins whatsoever Secondly a renounceing of all temporall things whatsoever if they hinder us from Christ Thirdly Patience in all afflictions and crosses whatsoever Fourthly humility and meeknesse though we be therefore contemned by others Fiftly self-deniall and an absolute devoting of our selves up to the will of Christ Answ Notwithstanding these harsh seeming conditions and tart qualities of this yoke we say that it is light according to the word of Christ in this verse and that in many regards viz. First it is light in regard of our duty because it is our duty to perform the office of servants unto the Lord and he requires no more of us Servants will say often complaining of hard and cruell Masters that it never grieves nor troubles them to do what becomes a servant to do but their Masters impose that upon them which belongs not unto them to do and that troubles them much Now in this regard the yoke of the Law is light because Christ therein requires no more of us to do than becomes us as we are children and servants Secondly the yoke of the crosse is light in regard of our deserts short and light momentary and mercifull are all our afflictions in comparison of that which we have deserved Thirdly light is the yoke both of the Law and Crosse in regard of that yoke which the Lord might have laid upon us The Lord hath despoticall and lordly power over us both in regard of our Creation and Redemption in which regards he might have imposed upon us if he had pleased far heavier burthens and more insupportable yokes than he hath done And therefore do but compare what the Lord commands us to obey and to bear with that which he might have imposed in respect of his absolute and transcendent power over us and then we shall confâ—sse that his yoke is easie Iohn the Cardinall de Medicis who afterwards was Pope Leo being restored unto Florence by the force and power of the Spaniards having been before 18 yeers in exile invented this device His Impresse was a Yoke which Oxen use to bear and the Motto Suave signifying thereby that he was not returned to tyrannize over his Country nor to revenge the injuries done him of his enemies and factious Citizens but rather to shew that his government should be gentle with all clemencie And thus in regard of Christs great power over us and gracious and milde governing of us we may safely conclude That his yoke is easie and that he rules us with a soft and an easie hand Fourthly Christs yoke is easie both in regard of the Ceremoniall and Morall Law imposed by God I. In regard of the Ceremoniall Law and the multitude of Ceremonies and Legall Traditions contained therein the yoke of Christ is light and sweet II. In regard of the Morall Law Christs yoke is easie Here observe a difference between the Law and Gospel for although they be both yokes which Gods puts upon our necks to bear yet they are thus differenced that Iugum Legis the yoke of the Law is importable or so heavie that it cannot be born Acts 15.10 but Iugum Euangelii suave the yoke of the Gospel is sweet facile and light The Law requires perfect obedience of man and that by his own proper strength and threatens with a certain curse him that shall transgresse the least of all the commandements But the Gospell doth conferre the holy Ghost upon the Elect by whose power and gracious operation they are enabled cheerfully to obey the Lord and doth also cover all their defects and failings with the perfect obedience of Christ And thus that which is impossible to flesh and blood becomes easie to the regenerate by the aid of that good Spirit by whom they were regenerated as follows by and by Fiftly the yoke of Christ is easie in regard of the Doctrine thereof For I. The Doctrine of Faith doth teach us to be saved by free grace and that we need not seek for many Mediatours or by the multitude of laborious Ceremonies to come unto salvation as the Law did but to seek unto one Mediatour and to lay hold upon salvation by him And therefore in regard of this Doctrine Christs yoke is easie II. The Doctrine of Charity doth teach onely to love one another Now is not this easie Certainly love facilitates and makes all things light and therefore seeing Omnia vincit amor That love overcomes with ease the greatest difficulties Et nos cedamus amori let us yeeld to this Euangelicall Doctrine of love and then we shall think Christs yoke to be but easie III. The Gospel teacheth us that Christ by himself without either help or price or merit from us purchased our Redemption Iohn 1.12 and 8.36 Rom. 8.2 and 1 Iohn 5.3 4. Now to be freed and delivered out of the captivity of satan freely by another without any ransome paying of our own is certainly a pleasing Doctrine and therefore in regard thereof Christs yoke is easie IV. The Doctrine of obedience teacheth nothing but that which Nature it self teacheth to be good and therefore in this regard also Christs yoke is easie To leade a vertuous life flying from all sin and wickednesse is a thing that may easily be born by any man for what grievous thing doth he impose upon the necks of our Mindes saith Gregory 4. Moral who commandeth to shun every desire that troubleth who admonisheth to decline the laborious journeys of this world and to abstain from drunkennesse murder theft anger rebellion and the like which the light of Nature condemns as great vices Nay what can be sweeter than this yoke and lighter than this burthen saith Hilary Can. 2. or more to be approved than to abstain from wickednesse to be willing to do good to be unwilling with evill to love all to hate none to obtain things eternall and not to be taken with these transient things And thus Christs yoke is easie in regard of the Doctrine thereof which although it be grievous to Nature yet it is agreeable to the light of Nature and easie in regard of Grace Sixtly Christs yoke is easie in regard of the yoke of sin and satan vita vitiosa gravior Chrys s A vitious life is more
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
sometimes we perswade and sometimes wee disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire Secondly but the more principall and particular Answ 2 uses of the tongue are these I. It distinguisheth man from all other creatures For First the words of Angels are borrowed they assuming strange bodies when they spake unto men which by and by they laid aside But men speake with their owne tongues Secondly the Sea-monsters which have the forme of men or women in part speake not neither are heard to utter any language Thirdly the notes of birds are not called words or speech because they understand not II. It teacheth the Gospel and God and Christ and the promises of the word preaching the power of God unto salvation 1 Corinth 1.18.21 and the meanes to beget faith in us Rom. 10.17 But there can be no preaching without a tongue or speech III. By Colloquies conference and discourse both knowledge and grace is increased IV. By the tongue we set forth the praises of the Lord and therewith wee give him thankes for all his benefits In the malady of this man wee may further briefly observe two things namely Observ 1 First the cause of his dumbnesse which was the envie malice and power of Sathan in his heart Whence wee may learne That so long as wee are under the dominion and power of Sathan we are mute and speechlesse Quest 2 Who are spiritually dumbe Answ 1 First those who are negligent ignorant and cold in prayer Answ 2 Secondly those who either make no profession of Religion at all or else but a cold profession Answ 3 Thirdly those who have prophane and diabolicall tongues altogether ignorant of all holy communication or sanctified speeches Colossians 4.6 Secondly wee may observe here the effect of Sathans malice and envie namely the letting and hindering of their speech Whence we may observe Observ 2 That Sathan principally endeavours to bind the tongue that being an instrument both of Gods glory and our owne good and our brethrens edification For First God is glorified by the prayers praises and pious speeches of the tongue And Secondly wee are helped thereby the prayers praises and pious speeches of the tongue being meanes to increase our grace to obtaine blessings from God and to confirme us more and more in the service worship and worke of God Thirdly by the profession of the tongue we give a good example and encouragement to our brethren by our prayers for them wee may with-hold judgements from them and draw downe blessings upon them by our seasoned and sanctified discourses we may establish them and ground them more and more in the most holy faith and truth of Religion And therefore Sathan seeing how profitable an instrument the tongue is both in regard of Gods glory and our good and our brethrens edification doth therefore labour to tie the tongue Vers 24 VERS 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beelzebub the Prince of the devils § 1. But when the Pharisees heard it Sect. 1 Why doe the Pharisees envie these good Quest 1 workes of Christs Because hereby hee was extolled and preferred both before them and their Ancestors Answ Wee see that although they cannot deny the worke yet they deprave the workeman and that only out of suspicion From whence wee may observe That it is a most malicious practise to traduce or calumniate any out of suspicion Observ for charity is not suspicious Indeed suspicion is a good Examiner but an evill Iudge Why may wee not censure and calumniate out of suspicion Quest 2 First because it is contrary to religion which teacheth us to passe by that which wee see and Answ 1 to suppose wee saw that which wee doe not that is take no notice of the evill we see and hope that there is that grace and goodnesse within which wee scarce can see to appeare without Secondly because if men might be censured and taxed upon suspicion then none could be free Answ 2 from blame for something or other there is in every man which might serve a judging censuring and carping Zoilus for a ground to build his calumnies upon How manifold is suspition and whether is all suspition evill and unlawfull or not Quest 3 First there is a suspition in evill things when a man is suspected to have done this or that Answ 1 Secondly there is a suspition in religious things when a man is suspected to bee but an Quest 2 hypocrite for all his Religion Now wee neither learne this of Religion neither doth religion allow of it Thirdly there is a lawfull use of suspition and that Answ 3 I. In civill things for the finding out of offences and offenders Men are often suspected and upon suspition attached for doing such or such a thing And by the carefull add prudent examining of them truth is often brought to light and murders and thefts often discovered II. In religious things for the avoiding of danger Christ wee see would not commit himselfe unto the Iewes Iohn 2.24 And why because hee suspected them Thus certainely the Lambe may suspect the Wolfe and the Dove the Hawke and because they know their cruelty towards them so suspect them that they may keepe themselves out of their tallons and hands § 2. He casteth out devils by the Prince of the devils Sect. 2 Is Sathan cast out by Sathan or how is he cast Quest 2 out First some say that Sathan may bee cast out Answ 1 by Sathan and they urge experience for it and that principle also Ab esse ad posse valet consequentia The argument is good which is drawne from the entitie or being of a thing to the possibility thereof that is such a thing hath beene therefore such a thing may be I. I answer that there are many wicked waies to cast out Sathan as hath beene shewed before Cap. 8.28 II. I answer that Sathan seemes to bee able to cast out Sathan two manner of wayes viz. First volenter willingly that so hee may deceive he often departs willingly but as though he were driven out by force that so he may deceive or bee honoured Veritatein dicit ut fallat Thom. 1.64.2.5 The Devill sometimes speaks true that he may deceive The Devill seemes to be subject to Constellations and to the aspect of the Moone yea to bee driven away and cast out by stones herbes verses and the like not that indeed he is subject unto them but I. Partly that he might defame the creatures by perswading us that there is a certaine deitie in them And II. Partly that hee might establish that diabolicall and wicked art of Magicke and Incantations Vide Thom. 1.115.5.0 Vbi plura Secondly Violenter violently the Schoolemen thinke that the superiour devils can by force drive away the inferiour Thom. 3.43.2 ad 3. But if this be so then their kingdome is divided and therefore
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
deny that the Jewes are the Children of God although she might justly have objected and taxed their great incredulity and ungratitude Neither II. Doth she deny that she is a Dog but confesseth it yea confirmeth it for these words Etiam Domine yea Lord do import a confirmation of what he had said Although she might justly have compared her fidelity and confidence with the infidelity and diffidence of the Jews and from thence have concluded That shee was more like a Child then they and they more like Dogs then shee But she silenceth this acknowledging that she is every way as vile and unworthy as Christ saith she is From whence we may note by the way that true humility hath in it these two properties to wit First not to contemne or condemne others as worse therfore this woman will not meddle at all by way of reproof or fault-finding with the Jews Secondly to acknowledge our own vilenesse and unworthinesse although both our faith love and hope be great and consequently our worthinesse great in the Estimation of God Therfore although Christ knowes this womans faith to be great yet she her selfe confesseth her selfe to bee but a Dog And thus a singular humility did shew it selfe in her Answ 6 Sixthly the most rare work in this woman was the confession of her faith for shee giveth Christ a double Title namely I. She calleth him Lord and thereby acknowledgeth him to be God II. She calleth him the Sonne of David and thereby acknowledgeth him to be man she saith O Lord the Sonne of David be mercifull unto me in which words she attributes unto Christ that hee is the promised Messiah that is the Saviour of the world and the Anoynted of the Lord. And thus we see how this Woman approved her faith unto Christ and how by her example we ought to approve our faith unto God namely First we must come unto Christ in love loving him above all things Secondly we must love our Neighbours as our selves Thirdly we must pray only unto Christ for the supply of all our wants and relief of all our necessities and distresses Fourthly we must be patient in all injuries and wrongs whatsoever Fifthly we must be humble that is neither contemn others nor be highly conceited of ourselves but acknowledge our own vilenesse and esteem of others better then our selves And Sixthly we must shew our faith by a full and free confession and Profession of Christ For all these were in this woman of whom our Saviour saith O woman great is thy faith Quest 4 Why doth not our Saviour commend this womans humility patience and the other rare vertues which were in her but omitting all names onely her faith Answ Because faith is the root of all other vertues therfore Christ only commends that Quest 5 How many things are required in justifying faith Answ Four in all which the womans faith appeares to be great namely First Knowledge now herein the faith of this woman is great for although she lived amongst the blind Gentiles who were ignorant of the true God yet she had an exquisite knowledge concerning Christ that hee is the Lord and the true God that he is the Son of David and true man and that he is mercifull bountifull and omnipotent able to drive away the Devill and to subdue his power And all these she knew as exquisitely as if she had been brought up amongst the people of God all her dayes And therfore her knowledge was great Secondly Assent now herein also this womans faith was great for she lived among Idolaters some worshipping Hercules some Beelzebub and some others some other God or Goddesse yea shee lived amongst those who being in the like misery and misfortune that shee now was would repaire to Inchanters and Exorcismes or the worship of Idols Now all these being rejected and sleighted she assents unto none but only unto those Prophesies and Prophets that teach that Iesus of Nazareth is the great Prophet of the Lord who is able to expell and repell Sathan and all evils And therefore her assent was great Thirdly trust and confidence now herein likewise her faith was great for unto this Throne of grace Christ shee comes with that boldnesse that neither by Christs silence nor a hard answer given to his Disciples nor that reproachfull name of dog given to her selfe she can be kept from him or caused to surcease her suite untill shee have obtained mercy according to her desire Heb. 4.16 And therefore her confidence was great Fourthly application now in this also her faith was as great as in the other three for she doth not desire Christ to goe home with her to her house and to lay his hands upon her Daughter but firmely beleeves that if hee doe but speake the word or assent to her request that then her Daughter shall certainely be freed from the molestation of Sathan yea she believes that one crum of his grace is of that vertue and efficacie that thereby both shee and her child should bee relieved and comforted And therefore her faith was great in Application p Chem. harm pag. 1181. cap. 80. When is faith great To this Dormisecurus serm 18. answers Quest 6 Tunc autem est fides magna quando est operibus conjuncta Answ charitati admixta perseverans firma Faith is then great when it is conjoyned with workes mingled with love and firme and constant For First faith which is without workes is an idle and dead faith Iames 2. Secondly faith which is not accompanied with love and charity is a fruitlesse and unprofitable faith 1 Cor. 13. Thirdly faith which is not constant and perseverant but temporary onely is not a great faith neither is it available unto salvation And therefore unto a truely great faith it is required that it have with it both workes and charity and be constant and perseverant even unto death How or how many wayes is faith in any one called great Foure severall wayes namely First when a man understands and believes profound things concerning God or when he apprehends much more of the nature and essence of God then humane nature can teach him And thus the Centurions faith was great Matth. 8.9 Secondly when a man can esteeme all temporall things to be transitory and contemn them in regard of those things which hee hopes for by faith in Christ And thus the faith of Moses was great Heb. 11.26 Thirdly when in adversity affliction and misery a man can fully trust in God without either fainting or doubting And thus Iobs faith was great when hee said Though the Lord kill me yet will I put my trust in him Iob 13 15. Fourthly when a man doth not desist from doing his dutie although the Lord answer him not at first And thus this womans faith was great who notwithstanding the great and divers repulses she had as followes in the next question continued to follow Christ and to pray unto him untill her request was
granted q Anton. part 4. tit 2. Cap. 3. §. 7. Quest 7 How was the womans faith tempted tryed and proved Or how many severall blasts had shee whereby her faith was shaken Answ 1 First for answer hereunto observe and marke the whole History A woman of Canaan calleth upon our Saviour Have mercy on me oh Lord thou Sonne of David my Daughter is miserably vexed with a Devill but hee answered her not one word It appeareth that shee called still because his Disciples said send her away for shee crieth after us then hee answers That hee was not sent but to the lost sheepe of the house of Israel yet notwithstanding this shee came and worshipped him saying Lord helpe mee Hee answereth It is not meet to take the childrens bread and cast it to whelper She replied upon him Truth Lord but the whelpes eat of the crums that fall from their Masters table Then Iesus said unto her O woman great is thy faith She fastned upon Christ with her prayers as did the woman of Shunem upon Elisha with her hands Shee caught him by the feet and said unto him As the Lord liveth and as thy soule liveth I will not leave thee Answ 2 Secondly let us now more pâ—rticularly for a more full answer to the question consider what particular discouragements her poore soule digested I. Some thinke that Christ hid himselfe some time from her and that sh e could not heare nor learne where hee was and when she did heare and come hee was removed from thence before she came And yet shee gave not over the Quest untill at last she had found him out Scultet Idea conc p. 186. II. Having found out Christ shee cryes unto him but is not answered by him He heares her cryes hee sees her sorrow but hee will not vouchsafe to speake unto her yet shee ceaseth not crying Christ seemes to sleight her as though shee were some excommunicate person and not worthy his answering but she leaves him not yea rather cries so much the more earnestly after him Now this tryall was Tentatio silentij Christ proves whether her faith could speake for her when her Saviour would not speake unto her Now the reasons which moved our Saviour not to answer were weighty and profitable namely First that by his silence and delay hee might both prove and exercise her faith and by the exercise thereof make it the more illustrious Secondly that hereby the confidence and constancie of the woman might be made the more apparent to those who were with Christ Thirdly that hereby the ingratitude of the Iewes might the better be seene who having that grace offered in plenty which shee desires with teares but one crum of did sleight and despise it Fourthly Christ would not answer her at first nor grant her request at the second asking that thereby hee might teach us that hee is not so inexorable but that patience perseverance and constancie in prayer will overcome and prevaile with him This triall of hers was great for having found out the Physician which shee sought for shee hoped then that all was well with her and her Daughter the better halfe cured Dimidium facti qui bene caepit habet but her expectation is crossed for hee vvill not ansvver her one vvord The vvord of the Father vvould not speak to her the wisedome of the Father would not answer her the heavenly Physician would not help her And yet all this doth not amaze her or cause her to stint her clamour but she followes and fastens still upon him by prayer and at last overcomes Fifthly Christ is silent that she may not be silent hee will not answer that shee may pray the more powerfully he holds his peace that shee may cry the louder after him Sixthly some thinke Christ answered her not that by his silence others might pray with her and for her and thus the Apostles seeme to doe Scult Idea con p. 187. for Christ not answering her the Disciples come unto him and intreat him to send her away that is as I conceive that hee would grant her request that so shee might be gone for otherwise I cannot see what our Saviour answer unto them points at I am not sent but to the lost sheepe of Israel Pareus and some others deny that the Apostles besought Christ in her behalfe and say that they speake as it were with indignation against her Master use thy authority and cause her to packe hence and suffer her not thus to molest and disturbe us by her clamours But then Christs answer unto them is Nihil ad Rhombum having no dependance at all upon their speech But if wee understand them to intercede and mediate unto Christ for her then his answer is most pertinent and pregnant For shee cryes for mercy and helpe but Christ answers not the Apostles then helpe her beseeching Christ to cure her Daughter that so she may depart in peace Now to this request of theirs Christ answers I am not sent but to the lost sheepe of the house of Israel as if hee would say This woman is no Iew no Israelite but a Gentile and Canaâ—nite and therefore what have I to doe or why should I cure her seeing I am sent to the Iewes only Thus I say it seemes to me that the Disciples prayed unto Christ in her behalfe although I doe not thinke as the Papists say that shee entreated them to doe so for wee have no one word in all the History to confirme that but divers to confute it as was shewed before III. Her next discouragement is that shee is none of Christs sheepe shee was greatly and grievously tried when Christ would not speake but she is much sorer tried by his speech And this triall is Tentatio negationis for when hee speakes it is small for her comfort being to her seeming a direct denying and disclaiming of her as though hee were not sent to helpe and shew mercy to such as shee was yet notwithstanding this great discouragement shee fainted not but thus imboldens her selfe Thou sayest oh Lord that I am none of thy sheepe and if I be none of thy fold then am I one of the devils flocke Truth Lord I have beene one of Sathans Goats but now I desire to be made and to become one of thy sheepe and in token hereof I adore thee as the Shepherd of my soule and therefore good Lord helpe me for a Shepherd will be ready and willing to helpe a weake infirme and stray sheepe IV. Another great discouragement was this she prostrating her selfe before Christ and praying unto him hee objects unto her her vilenesse and unworthinesse calling her as it were in reproach Dog and this triall was Tentatio repulsae as though shee deserved like a Dog to bee beaten out of his presence and driven away from his face and not like a sheepe to be cured helped and regarded But yet she holds out answering thus unto Christ O Lord thou sayest
Objection I referre my Reader to Chamier de Indulgentijs lib. 24. Cap. 15. Arg. 1. fol. 1098. Answ 2 Secondly the Keyes of the Church to binde or loose open or shut were no more committed to Peter then unto the rest of the Apostles as St. Hierome well noteth Cuncti claves regni caelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur All the Apostles receive the keyes of the Kingdome and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers Iovinian Answ 3 Thirdly this power of loosing if we speak of the internall Court of the soul is exercised by the Ministers in the Preaching of the Gospel not in the dispersing and distributing of pardons Vers 20 VERS 20. Then charged he his Disciples that they should tell no man that he was Iesus the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signifie Iussit he commanded or prohibuit he forbad them but graviter interdixit he strictly charged or seriously prohibited them to tell that hee was Iesus the Christ Quest. 1 Why did our Saviour forbid them to make him known why did he charge them not to tell who he was would the Messia◠not bee known now when he is come yea did he not often discover himself to be the Christ unto the Jews Iohn 5. and 9. and 10. yea had he not commanded his Disciples to declare preach him unto all people and that publikely Mar. 10.27 Why then doth he now forbid them to preach the Gospel for to teach that he is Iesus the Christ which is here forbidden is no other then to preach the Gospel which is elsewhere commanded Answ 1 First our Saviour now forbids them to preach the Gospel because his death and suffering approaching and their mindes being troubled about it they were not fit to preach so Heavenly a Mystery Now whom to God sends about some notable employment or Embassage he fits also and armes with notable strength power and courage of the Spirit and he sends none whom he doth not thus fit Wherefore the Spirit not being as yet given unto them they were not fit and able enough for so great a work Cameron s pag 43 calce Answ 2 Secondly Christ being to leave his Disciples shortly would not expose them to so much hatred and malice as the preaching of the Gospel brought along with it but he would have them stay untill they were corroborated by the Spirit who was given unto them after his Ascension Luk 22.35 Cameron s Answ 3 Thirdly Christ being shortly to be crucified would not send his Disciples from him because it was requisite that they should be eye-witnesses of his apprehending arraigning condemning crucifying and resurrection that they might preach the truth of the Gospell the more confidently Fourthly this prohibition and charge which Answ 4 is here given is not to be understood absolutely but with limitation that is not as yet for after his Resurrection they are commanded to preach him to all nations And this is plain from a Parallel place in the next Chapter Chap. 17.9 where he forbids them to divulge his Transfiguration but withall addes this limitation Vntill the Sonne of man be risen from the dead Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah till after his resurrection First as was said before in regard of them Answ 1 because he knew that they were not as yet sufficiently instructed in the faith nor sufficiently enriched with spirituall gifts and graces for the discharging of so great a work Secondly in regard of the Jewes because he Answ 2 knew that if his Apostles should tell that their Master was the Messiah yet they would not beleeve it but deride them for it For they would not beleeve it when he was risen again Thirdly Pareus in hunc locum fol. 764 thinks Answ 3 Christ gave this charge to his Apostles in regard of himself lest his death should by some means have been hindered and this Answer is warranted from that place If they had known the Lord of glory they would not have crucified him 1 Cor. 2.8 VERS 22. Then Peter took him Verse 22 and began to rebuke him saying Be it farre from thee Lord this shall not be unto thee Much was alleaged for Peters Primacie and Supremacie from verse 18 19. now from this verse we may gather a Reason for the contrary What reason was there why Christ should give the supremacie to Peter above or over the rest Argum Christ was no respecter of persons and if he had been then he should have been preferred whom he loved most If deserts be weighed Peter seems to deserve the least of al the Twelve for the Scripture reckons up his faults to be more in number and heavier in weight then any of the rest To passe by divers common infirmities there are foure grout faults which Peter fell into much amplified by the Fathers First he dehorted our Saviour from his passion in this verse Master favour thy self and was therefore called Sathan an adversary to the death of Christ and so to the Redemption of man Secondly in promising rashly not to deny Christ yea unto death whereas Christ had foretold him of his fall before Thirdly he denied his Master and that thrice yea with an Oath at the Instance of a Maiden and in a very short while before the Cocke crew twi◠Fourthly the last assault noted in Peter was that for the which he is reproved of Paul Galath 2.14 If the Reader would see this Argument prosecuted and enlarged let him reade Doctor Willeis symps fol. 157. 158. Vers 24. VERS 24. Then said Iesus unto his Disciples If any man will come after me let him deny himselfe and take up his Crosse and follow me Sect. 1 § 1. Whosoever would be my Disciple Observ Quicunque whosoever is as much as Si quis If any will be my Disciple to teach us That there is but one way for al men to come unto Christ or whosoever would come unto Christ must come by one the sameway for one man must not come by one way and another by another Marke 8.34 Acts 10.35 and 13.26 Quest Why must all come unto Christ by one and the same way Answ 1 First because hee is no respecter of persons Act. 10.34 Colos 3.11 Galath 3.28 Ephes 6.8 Answ 2 Secondly because we are all members of one and the same body 1 Cor. 12.13 Answ 3 Thirdly because God hath given but one Law and rule for all to walke by and there is but one way unto heaven Sect. 2 § 2. Let him deny himselfe Observ 1 Our Saviour would hence teach us That those who would be his must deny themselves Quest 1 Why must wee deny our selves and our own wils Answ 1 First because our wils naturally are corrupted and hinder us from obedience Galath 5.17 Phil. 2.13 Answ 2 Secondly because our wils draw us aside unto sinne Iames
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
thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and
but the Scribes and Pharisees were not brought unto the fold of Christ thereby whence we may learne That the preaching of the Gospell brings great sinners sooner home then those who are lesse Observ especially that applaud themselues in a shew of piety Or great Sinners often submit themselves unto the Gospell when lesser Sinners stand out Here Publicanes and harlots are sooner reduced to the faith and obedience of the Gospell then Scribes and Pharisees Who gloried in an externall forme of Godlinesse Vid. Luc. Brugens in hunc loc Quest 1 How doth the truth hereof appeare Answ 1 First thus in great sinners there is a better step for grace to worke upon then in such lesser For the understanding hereof observe That there are two things belonging unto conversion viz. I. The Law which lets us see our sinnes and this worke is sooner wrought in great Sinners and longer a working in such lesser For the Law sooner convinceth a grosse offender of the breach thereof then a proud Pharisaicall sinner II. The Gospell which doth allure us to lay hold upon mercy offered therein Now this is sooner received of him that is wounded with his sinnes then of him who is not sensible of sinne Answ 2 Secondly it is evident thus the lesser sinners can easily defend and excuse their sinnes whereas the greater doe quickly confesse them as is seene in the Publicanes and Pharisees Iohn 9. Quest 2 Whence comes it that some are greater sinners then are others Or that some are great sinners and some small Answ 1 First sometimes this comes from nature for naturally some are of a fairer temper then others and some more vitiously given then are others Answ 2 Secondly sometimes this comes from education for some are more carefully some more carnally brought up and accordingly their outward life is more faire or scandalous Quest 3 Can any man challenge nothing in the worke of his conversion Answ No as evidently appeares thus First there is no merit in him at all either of condignity or congruity Secondly there is no preparation in us of our selves Thirdly there is no power in man to doe any good thing as of himselfe Object Jf it be thus then man is excusable if he can doe nothing in the worke of his conversion then the fault is not in him if he be not converted Answ 1 First we once had power and free will to doe whatsoever God should command us and willingly we lost it and therefore we are not excusable Answ 2 Secondly although we can doe nothing of our selves yet God hath graciously provided a meanes sufficient namely CHRIST which meanes the Angels had not And therefore we are not without fault if we be not converted Answ 3 Thirdly God hath given his Gospell unto us and therein CHRIST is offered unto us and unto all and propounded unto all that will repent beleeve and obey and therefore we cannot be excused if we be not converted Answ 4 Fourthly there is no man deprived of all meanes and all grace and therefore none are without blame which are not converted All men have some naturall helpes which they neglect for which neglect they are justly punished As for example I. Mens Creation might teach them Gods mercy II. Gods protecting of them and providing for them daily should allure them to rely vpon God and to trust in him but they take no notice of these or the like things Fifthly men have the booke of the Word Answ 5 vvhich teacheth them vvhat they should doe And therefore those vvho disobey cannot be guiltlesse And Sixthly men have the Booke of Conscience Answ 6 vvhich checkes them vvhen they doe amisse And therefore those vvho sinne against conscience are not to be excused Seventhly God often gives generall graces to Answ 7 those who are out of CHRIST vvho cannot be excused when they neglect and abuse those graces Eightly he vvho neglects grace offered sinnes Answ 8 inexcusably but GOD offers grace in the Gospell and wee neglect it And therefore vve are inexcusable Ninthly he that transgresseth the Law of nature Answ 9 sinnes inexcusably but he that breakes the Morall Law violates the law of nature that being vvrit in our hearts at first some glimpse thereof remaining still and therefore no transgressours of Gods Law can be held guiltlesse or innocent Tenthly he that violates the Law of nature sins inexcusably Answ 10 but he which heareth seeth his misery and understands that salvation is in CHRIST sinneth against the Law of nature if he neglect him because even nature teacheth us to wish vvell and do vvell unto our selves and to lay hold upon that vvhich is good for our selves and therefore none vvho neglect CHRIST are to bee excused Lastly the reason of our impotency in doing Answ 11 good is founded and built upon our ovvne unwillingnesse hard-hartednesse and aversenesse because vve neither love nor desire to obey God and not from any necessity in the Will or understanding The Devils cannot but sinne because the povver of grace is taken from them but it is not thus vvith us vvho have this povver of grace but resist it And thus vve see that none can be vvholly guiltlesse or excusable vvho are not converted unto God How is grace vvrought ordinarily in great Quest 4 sinners Or hovv are Publicanes and harlots converted unto Christ The manner of vvorking grace in prophane persons and great sinners for the most part is this Answ They see and observe tvvo things to wit First their ovvne misery Here observe that they ascend to the sight of their misery by these steps I. They see their ovvne sinnes which they have committed against God II. They see the severity of that Law vvhich they have transgressed and of that Lord vvhich they have offended into vvhose hands it is a fearefull thing to fall Hence III. They tremble and feare by reason of the righteous judgements of God And IV. Greeve and mourne that by their sinnes they have roused a sleeping Lyon and incensed and stirred up against them so potent a Foe And V. They confesse and acknowledge that they are unworthy to come unto God or to receive mercy from him Secondly they see Gods Mercy and attaine unto the sight thereof by these degrees I. They see the Promises of the Gospell and the condition of Repentance expressed in the Gospell Then II. They come humbly unto CHRIST desiring that hee would be pleased to mediate and intercede unto his Father in their behalfe and to reconcile him unto them And III. They accept of the conditions which the Gospell requires that is they promise unto God that if he will give them an interest into Christ and for his sake make good the promises of the Gospell unto them that they will repeat them of their sinnes by-past and labour to obey him for the time to come and expect salvation onely from him Then IV. They come unto the holy Eucharist as a symboll and confirmation of all these
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
be Answ 4 not directly expressed as an use of this Sacrament yet it may be collected I. From the covenant of mercy which God in Christ makes with the faithfull And II. From their union and communion with CHRIST Who is fit to receive the Lords Supper Quest 28 He who is carefull aright to prepare himselfe Answ How must we prepare our selves or how may Quest 29 we be made worthy receivers There is a double preparation Answ and a double worthinesse viz I. A generall preparation and a worthinesse of the person II. A particular preparation and a worthinesse of the action First there is a generall preparation and a worthinesse of the person without any relation to the Sacrament For no man hath right unto divine and spirituall things except he be a man of GOD. Quest 30 Wherein doth this general preparation and worthinesse of the person consist Answ 1 First in Repentance wherein there are two things namely Is A purpose of repentance which consists First in a knowledge and acknowledgment of our sinnes for we must labour to see our sinnes and then learne to confesse them unto God Luke 1.75 Rom. 2.25 Iam. 1. Answ 2 Secondly in a condemning of our sinnes and by-past errours Thirdly in a promising and vowing of better things for the time to come II. The Practise of repentance which consists First in Mortification and a dying unto sinne 1 Cor. 9.27 Hebr. 12.14 Colos 3 5 8. Secondly in Vivification and a living unto God the life of faith and grace and new obedience 1 Tim. 6 18 Titus 3.14 Rom. 6 19. Galath 5.22 and 2 Peter 1.6 and Ephes 4. 22. c. unto 5.10 Thirdly in a constant custome and use of both these all the dayes of our lives that is so long as we live we must be carefull to eschew whatsoever is evill and to doe whatsoever is good and to abound therein Galath 5 6. Secondly this generall preparation and worthinesse of the person consists in Faith Reade Iohn 6.47 48. Galath 2 20. Ephes 3.17 For without faâ—th nothing is pleasing unto God Hebr. 11.6 Now three things are required in this Faith to wit I. A knowledge of the promises of the Gospell which comes by hearing of the word Rom. 10.17 And therefore the Saints must be carefull in hearing and reading the Legacies which God hath left them in his Will and Testament II. A beliefe in the promises when we know what the Lord promises unto us then we must beleeve his promises Hebr. 12.6 III. An application of these promises unto our selves for the two former are to be found in divels but not this The evill spirits know what promises God hath made in his word and they beleeve them to be true but they cannot apply them unto themselves And therefore the children of God must never rest untill they can lay hold upon the promises and apply them unto themselves Here observe that there are two sorts of men who apply the promises unto themselves viz. First some without any ground or foundation at all onely out of a bold and blind presumption This is to be taken heed off as a thing of greatest perill Secondly some from a true solide and warantable foundation namely I. Because the Spirit of God witnesseth unto their hearts that they are the members of Christ and the children of God Rom. 8.15 16. Gal. 4.6 II. Because they shew forth the fruits of repentance and conversion in their lives and conversations serving God in sincerity though not perfectly For the tree is knowne by his fruits and by the fruits of the Spirit Galath 5.22 the testimony and evidence of the Spirit is knowne to be true To whom may these two parts of this generall Quest 31 preparation and worthinesse of the person be fitly applied First they may be applied to the Prophane person Answ 1 who from them may leâ—rne three things viz. I. They hence may see themselves to be miserable and that First by confessing and acknowledging of their sinnes Proverb 28.13 and 1 Cor. 11.31 and 1 Iohn 1.9 Secondly by respecting and looking unto the end of sinne namely eternall death and condemnation Psal 9.17 Esa 2.19 Luke 23 30 Rom. 2.4 1 12. and 6 24. and 1 Cor. 6.9 Hebr. 10.31 and 12 29. Revelat. 6.16 Thirdly by trembling and quaking throgh the danger they have brought themselves in by reason of their sinnes yea if a wicked man could but see the sword of vengeance which hangs over his head he would then certainly feare and tremble exceedingly 2 Cor. 7.9 10. II. When they are brought into this feare or danger then let them come unto CHRIST and that First humbly and with dejection like Nehemia Chapt. 9. and Daniel 9. and the prodigall child who blashed and were ashamed by reason of their transgressions Secondly they must pray fervently from their hearts desiring the intercession of Christ and the participation of his blood Thirdly they must then hope in his helpe and mercy 1 Iohn 2.1 For he who is truely ashamed and confounded for his sinnes and prayes frequently and fervently that CHRIST would be graciously pleased to mediate and intercede unto God his Father for him to wash him with his most precious blood and to reconcile him unto himselfe in and through CHRIST may confidently hope to find favour at Gods hands according to his most gracious promises And III. Then they must come unto this holy Sacrament as a seale of their repentance and Gods mercy but of this afterwards Secondly these parts of the generall preparation may be applied to the Morall man who from hence may learne two things namely I. To condemne and renounce his owne righteousnesse Now hereunto three things are required of them to wit First they must know and acknowledge that they may doe some good workes but they can doe none well Matth. 6.2 5 6. Luke 18.14 Because they are as yet without CHRIST Secondly they must know that their workes are not in CHRIST nor performed in faith nor such as are wrought by the faithfull and spirituall man Here observe a foure-fold difference betweene the workes of the Morall and Spirituall man I. They differ Origine in the very beginning For First the workes of the Morall man proceeds either from nature or reason or the example of some or from judgement approving such or such a thing to be good But Secondly the workes of the Spirituall man proceed from the internall motion of the Spirit of God against which nature rebels and struggles Rom. 7.23 Gal. 5.17 II. They differ Fine in the end For First the workes of the Morall man are done hypocritically and for vaine glory or else for customes sake or tradition or the pleasing of men or the like base and by-ends But Secondly the workes of the Spirituall man are wrought either out of a desire to glorifie God thereby or to approve our faith or at least out of a necessity of obedience which we owe unto God Ephes 2.10 and 1 Pet.
inst 4. 17. § 40. Here observe two things viz. First this state of grace in which we should be when we come to the Lords Table is diversely defined For I. The Papists say that it consists in Faith repentance and a confession of sinnes because it is necessary that he which comes to this holy Sacrament should confesse his sinnes to the Priest and be penitent for them and believe with a generall Faith the promises of the Gospell Concil Trid. II. We say that this state of grace in which we should labour to be doth consist in a hatred of all sinne in a resolution to leave all sinne and in a sure hope and confidence of mercy in and through CHRIST Secondly observe that Bellarmine here taxeth Calvin because he saith that men ought to come to the Lords Fable with a conscience of mortall sinne But we answer for Calvin thus That there is a double conscience of sinne I. A conscience accusing of some sinne which yet raignes in the heart without any confidence of remission that is when a mans conscience telleth him that the old leaven of sinne is not yet purged out but remaines and raignes in his mortall body neither hath any hope that the sinnes past are pardoned This is an evill conscience and it is dangerous for a man to come unto the Table of the Lord with such a conscience of sinne II. There is a blushing conscience for sinne which remaines within and presseth downe both in regard of the time present and by-past That is when a man blusheth and is ashamed both for his sinnes already committed and also for the reliques of sinne which remaine within him and strive and wrastle continually against him And this conscience of sinne Calvin requires in every one who approcheth unto the Supper of the Lord. II. Wee must examine our Faith and repentance by those markes and properties which were before shewed Quest 31. III. We must examine our desire of God and his holy Sacrament but of this we speake before in this same question answ 1. And thus much for our Preparation Who are to be held unworthy to partake of this Quest 35 Supper Or to whom is this Sacrament not to be given First it is not to be given to a Heathen or Answ 1 Gentile who is not baptized It is the Childrens bread and therefore must not be given to Dogs which are without the Church Secondly it is not to be given to those who are Answ 2 ignorant that is I. To those who are Infants aetate children in yeares And II. To those who are Jnfants eruditione et moribus children in manners and understanding for there are many babies of threescore yeares old who are as ignorant of the grounds and principles of Religion as children of three Both these sorts ought to be kept backe untill they be thorowly informed of the doctrine and nature of the Sacrament For Children and such ignorant ones as cannot discerne the Lords body are not to be admitted 1 Cor. 11.29 Answ 3 Thirdly this Sacrament is not to be communicated or given to notorious sinners whether I. Such as are justly excommunicated for giving some great and grievous scandall and offence unto the congregation wherein they live 1 Cor. 5.11 Or II. Those who publikely commit some haynous and enormious offences and repent them not of them for there are many such offenders who are not Excommunicated and yet because they are such offenders they are to be debarred from this sacred mystery Here observe that a signe is made enormious divers and sundry wayes viz. First Gravitate facti by the haynousnesse of the offence Thus Adultery drunkennesse murder swearing blasphemy treason and the like are enormious sinnes Secondly by a proud and obstinate defending of it as 1 Corinth 5.2 for the defending and maintaining of what is evill is a great aggravation of sinne and makes a little sinne a great one Thirdly sinne is made enormious by a negligent continuing therein And Fourthly by scandall and offence as 1 Corinthians 5.11 and 2 Samuel 12.14 Matthew 18.6 and 1. Corinthians 8.9 And therefore they who are given to grievous sinnes or who defend and justifie their sinnes or continue in their iniquities or give offence by their transgressions either to those within or without the Church are to be kept backe from the Sacrament untill they have shewed some repentance and amendment of life Fourthly this Sacrament is not to be given to a particular person as in private Masses because it is a Communion of Christians as was shewed before Quest 34 What doe they who are unworthy gaine by comming unto the Lords Supper Answ 1 First sometimes they gaine temporall punishment 1 Corinth 11.30 Answ 2 Secondly sometimes also eternall condemnation 1 Corinth 11.27 29. Quest 35 What is required in the administring or Minister of this Sacrament Answ 1 First he must administer true Elements and pure and good according to the institution 1 Corinthians 11.23 Answ 2 Secondly he must not separate the Elements that is give one and not another but administer to every Communicant both bread and wine Answ 3 Thirdly he must consecrate and blesse the Elements before he administer them and therefore if as it sometimes happens the wine faile which is first provided and a new supply of Wine is made by fetching more that is to be consecrated before it be administred 1 Corinth 10.16 Fourthly he must breake the bread Mark 14.22 Answ 4 Fifthly he must communicate it to a company Answ 5 and not to himselfe onely as in private Masses Is not preaching needfull and required in the Minister Quest 36 at the administration of this Sacrament First some answer here that it is not necessarily to Answ 1 the Sacrament required and they give two reasons for it namely I. Because it is not of the essence of the Sacrament neither is once mentioned in the Evangelists or in 1 Corinth 10. or 11. II. Because there is no commandement given any where to use it Secondly J answer that it is very usefull Answ 2 Ad bene esse and profitable for our preparation and instruction Thirdly there are many weighty causes why Answ 3 this Sacrament should be celebrated with Preaching or why preaching should be adjoyned to the administration thereof And that both I. That we may be instructed in the nature of the Sacrament and learne to discerne the Lords body and to make a difference betweene comming unto the Lords Table and our owne and of taking those Elements and our owne repast at home which too many doe not for want of instruction And II. That we might be admonished to prepare our selves to come unto the Lords Supper with reuerence And III. That by preaching our hearts might be the better excited both First for the expectation of the promises which are made in the Gospell to the worthy receiver And also Secondly for the performing of the Promises Articles and Covenants which we make unto God in the Sacrament And
19. of Psalm 118. And this was that Hymne which CHRIST and his Apostles here sang VERS 31. Then saith JESUS unto them Vers 31 All ye shall be offended because of mee this night for it is written I will smite the Shepherd and the sheepe of the flocke shall be scattered abroad How may we know Quest whether we are of Christs flocke and the sheepe of his pasture or not First Stapleton in Iohn 10. giveth us divers Answ 1 true markes of Christs sheepe which we distinguish thus I. Some of them are in the heart 1. In corde and inward man as for example First sheepe must be simple 2 Cor. 11.3 that is we must be I. Obedient without disputing Psal 80.1 yea labouring to bring every rebellious thought unto the obedience of God 2 Cor. 10.5 And II. Patient in all afflictions tribulations injuries and the like Matth. 10.16 Luke 21.19 Philip. 1.28 And. III. Jnnocent and harmelesse Matth. 5.9 and 1 Peter 2 1. Secondly sheepe must be fearefull that is we must be I. Fearefull of our enemies sheepe will not stand lo looke or gaze upon the wolfe but flee by and by so we should shunne every appearance of evill and the occasions of sinne as we would eschew Sathan himselfe And II. Fearefull of our feet and pathes and affections labouring to subdue them II. Some of the signes of the sheepe 2. In ore are in the mouth and toung that is we must be First Vnivoci of one toung and speech both in prosperity and adversity giving thankes unto God in all estates and conditions as Iob did 1.2 For sheepe have but one voyce alwayes And Secondly Sapidi men of seasoned tongues as sheepe loves to eate in salt pastures so should we have all our words seasoned with the salt of grace and our speeches savouring of religion and sanctification Marke 9.50 Colos 4 6. III. One marke of a sheepe is to be seene in the life thereof 3. In vita that is they are sociable and will goe together and so should wee love our brethren because they are sheepe of one and the same folde belonging unto one and the same Shepheard Iohn 13.35 Answ 2 Secondly the principall notes and signes of CHRISTS sheepe are these two namely I. To renounce the world and whatsoever is evill whether of opinion or Practise and this is that which CHRIST meanes when hee saith That faithfull sheepe will not heare the voyce of Strangers Iohn 10.4 5. And II. To heare and obey the voyce of CHRIST expressed and laide downe in the Word Iohn 10.4 5. Vers 33 VERS 33. Peter answered and said vnto him Though all men should bee offended because of thee yet will I never be offended Quest Whether is this Protestation of Peters to be condemned or commended Answ It is to be condemned and blamed because it argued a great Presumption in him as appeares thus First the thing whereof hee presumed viz. to dye with CHRIST was no small matter Secondly hee was never tryed in this kind before and consequently knew not his owne strength and therefore it argued a great deale of Presumption in him so rashly to promise the performance of so great a worke the bitternesse wherof he never so much as tasted Thirdly although Peter had formerly beene tryed in this kinde and had acquitted himselfe manfully yet hee could not here be excused of a singular inconsideration and presumption because by this his protestation hee opposeth the words of CHRIST which he had confirmed from the testimony of the Prophet verse 21. Fourthly Peters presumption appeares also herein that he preferre himselfe before all the other Apostles yea all the world Though all men should forsake thee yet I will never forsake thee Vers 37.38 39. VERS 37 38 39. And hee tooke with him Peter and the two Sonnes of Zebedee and began to be sorrowfull and very heavy Then saith hee unto them My soule is exceeding sorrowfull unto death tarry yee here and watch with me And hee went a little further and fell on his face and prayed saying O my Father if it be possible let this Cup passe from mee neverthelesse not as I will but as thou wilt Sect. 1 § 1 And he beganne to be sorrowfull and very heavy Quest 1 What sorrow heavinesse and feare was Christ subject unto First there is a double sorrow and heavinesse namely I Inordinate which hinders reason and this Answ 1 the Philosopher saith happens not to a wise or constant man much lesse therefore to Christ The righteous saith Salomon sorroweth for nothing that is with that immoderate and in ordinate sorrow which causeth death 2 Cor. 7.10 II. Ordinate good vertuous and naturall which followes reason and excludes vanity Secondly there is a double feare namely Answ 2 I. Inordinate this the righteous ordinarily is not subject unto he being as bold as a lyon fearing nothing as the wise man saith II. There is a naturall feare which is free from all blame Thirdly Christ was onely subject to a naturall Answ 3 feare and sorrow or subject unto them as they are naturall affections and passions or rather according to Hierome Propassiones appetitus sensitivi Why did CHRIST assume these passions or Quest 2 suffer himselfe to be subject unto them First to shew the truth of his humane nature Answ 1 Secondly for our consolation that we might Answ 2 not be too much dejected when we perceive in us some feare of death seeing that Christ feared it Carthus s pag. 213. b. § 2. If it be possible let this cup passe from Sect. 2 me Jt is observed by some of our Divines that some phrases of Scripture have a contrary signification as for example the Prophet Ieremiah saith Chapt. 23.9 I am like a drunken man whom the wine hath gone over that is whom the wine hath overcome but here let this cup passe over me that is Let it not touch me in a contrary signification How could Christ desire that this cup might Quest 1 not touch him If we consider Christs desire Let this Cup passe materially onely Answ according to Christs infirmity as he was man then he wisheth that this Cup might not touch him but when he considers this cup formally with all the circumstances that he must drinke this Cup for to expiate the sinnes of men and satisfie the wrath of God then he cannot let this Cup passe In this prayer of Christs we may observe foure things I will name the three first and prosecute onely the last First CHRIST here prayeth for a thing in respect Obser 1 of Gods decree not possible that the Cup might passe from him and therefor afterward he saith verse 42. If this Cup cannot passe away c. Secondly Christ here prayeth for that which Obser 2 was not granted viz that the Cup of death and sorrow prepared for him might passe Thirdly Christ here prayeth in his humane and Obser 3 naturall desire somewhat diversely from Gods will yet with submission of his will