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
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
Doctori Greg. Past oftentimes the Lord out of his love mercy unto the people enables the Ministers to speak profitable and seasonable words unto them And on the other side the Lord sometimes for the sinnes of the hearers takes away the Ministers or the word from them Cum verbi auditores esuriunt pro eis reficiendis majora Doctoribus dona tribuuntur Greg. Past When hearers hunger after the word then the Lord for the refreshing comforting and satisfying of them doth give more Talents and greater gifts unto the Preachers But when people grow cold in their hearing or in their desires to heare or in their love unto the word then God often lessens the gifts of the Ministers or else takes away his painfull labourers sending Loiterers amongst them IV. He blesseth their labours and gives an increase to their indeavours 1 Cor. 3.6 Pedes quatuor bestiarum Evangelistarum Ezek. 1.7 ut scintillans aes aes candens est Praedicatio inde scintillae prodeunt quia ardent desyderio sonant verbo corda quae scintillae tetigerunt incendunt Greg. s Ezech. hom 3. The Ministers of the Word according to the Commandement of the Lord preach to their flocks and the Spirit of the Lord by their preaching doth oftentimes inflame their hearts and kindle their affections and fill their souls with sanctified desires and turn them truly unto himself And thus we see how the holy Ghost works and teaches in the Preachers of the Word he both making them M nisters and also able Ministers he both directing them what to speak and also blessing what they speak Secondly In Auditoribus the holy Spirit teacheth in the hearers as well as speakers for he makes their hearts often burn within them when they hear as Luke 34.32 Otiosus est sermo Doctoris nisi Spiritus sanctus adsit cordi audientis Greg. s Evang. hom 30. In vain doth the Preacher speak unto the ears of the Auditours except the Spirit speak unto the heart Nisi Spiritus sanctus auditorum corda repleat vox doctorum ad aures corporis incassum sonat nam formare vocem exterius possunt sed interius imprimere non valâ—nt Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit yet seldome doth the holy Ghost fall upon any or come unto any but in the preaching of the word when Peter preached then many were pricked in their hearts Acts 2.37 yea then the holy Ghost fell upon many Acts 10.44 And in preaching Lydia had her heart opened Acts 16.14 What is here required of Hearers Quest 5 First they must pray when they come unto Answ 1 the Word and that I. For themselves that the Lord would be pleased so to assist them by his Spirit that they may learn Christ in the Ministery of the Word yea that he would give his holy Spirit unto them and fill them with the graces thereof this was Davids prayer for himself Psal 143.10 and Pauls for the Ephesians chap. 3. v. 18 19. and for the Colossians chap. 1. v. 9. Nulla in discrudo mora est ubi Spiritus sanctus Doctor adest Beda s Luc. hom 9. If the holy Ghost be our School-master then we shall not be Trewants but good proficients and at Schollers And therefore let us beg at Gods hands the Spirit of Revelation Ephes 1.17 c. that so we may go away from the Word alwaies bettered Pray with Augustine in one of his Epistles Sanctum opus semper inspira in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodi me ne te perdam Sanctifie thou O Lord so my heart that I may alwaies think that which is good strengthen thou so my hands that I may alwaies do that which is good perswade thou so my affections that I may above all things love thee the chiefest good establish thou me so in faith that I may hold thee fast and so keepe mee by thy Spirit that I may never lose thee II. Hearers must pray for the Preachers of the Word that speech and utterance may be given unto them Ephes 6.19 that the door of the Word may be wide open unto them Colos 4.3 That they may be permitted enabled to speak the Word freely 2 Thes 3.1 yea that they may so speak that their Word may become blessed unto their Auditours Rom. 15.29 30. And hence came that religious custome still practised by our Church to have Prayers and that both First before Sermons that the blessed Spirit would be graciously assistant and present both with speakers and hearers And also Secondly after Sermons that the same good Spirit would confirm what hath been spoken and establish and imprint it in the souls of the Hearers Answ 2 Secondly as Hearers must pray for the divine assistance of the Spirit in the hearing of the Word by which God ordinarily teacheth the mysteries of the gospel so also they must be carefull to hear what the Spirit saith in the Word reade Rev. 2.7 Acts 10.33 Certainly here there is a most lamentable neglect ordinarily amongst Hearers and little or no fruit can be expected of their hearing so long as that remains Hearers are wont I. To hear for fashion sake onely and not for the feeding of their souls Yea II. To absent themselves or keep themselves from the Word for the least cause or upon the smallest occasion that may be Yea III. To hear with prejudice or prejudicate opinions or imprudent censures for some hearers deride some tax and reprove the rudenesse or plainnesse of the speaker that he neither shews Eloquence nor Learning in his Sermons When this is amended either by him or by some other that is if we hear learned elaborate and eloquent peeces then we praise the eloquence learning wit and quicknesse of the speaker in all things seeing and judging man and not God And so long as we look onely upon man in the preaching of the Word so long we cannot expect the assistance of the blessed Spirit iâ—â—he Word yea the more we look upon man the lesse we look for the holy Ghost And therefore in the hearing of the Word let us withdraw our ears and eyes and minds from men and look wholly up unto the Lord remembring that they who preach are his Messengers and that which they preach is his message and the word preached is made profitable onely by him that so we may desire assistance in hearing and expect a blessing upon our hearing onely from him and return all glory honour and praise unto him alone How may we know whether Christ have taught Quest 6 us the knowledge of God and mysteries of the Gospel or not First certainly he that is uncertain of this Answ 1 may be most certain that he is ignorant of it he that knows not whether he know God or not may be sure that he knows not God No man disputes whether there be a Sun or not except it be hid for
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
power to will and doe what is good Phil. 2.13 And therefore he is said to have mercy upon us Rom. 11.32 Thirdly the Lord having converted regenerated Answ 3 and justified us then onely are we able to bring forth good workes When once Christ hath redeemed us then by Christ wee are enabled to serve God in righteousnesse and true holinesse q Luke 1.75 but not untill then When the Lord infuseth grace in our hearts then are we by his grace enabled to deny all ungodlinesse and worldly lusts and to serve him all our dayes r Tit. 2.11 And from this ground it is that the Apostle Saint Paul doth so stiffely deny justification by workes Rom. 3.20 c. unto vers 28. and 2. Tim. 1.9 and Titus 3.5 c. holding them like two incompatible qualities that cannot stand together Rom. 11.6 Are all good workes like an unnecessary garment Quest 28 to be layd aside We doe not deny Opera but Operum merita wee finde no fault with good workes Answ but onely blame the merit that Papists put into them Why may wee not ascribe some merit unto our workes Quest 29 Because this were to arrogate unto our selves both against Christ precept and Pauls president Answ our Saviour commandeth us when wee have done all wee can to say we are but unprofitable servants and therefore have deserved nothing ſ Luk. 17.10 S. Paul is so afrayd to ascribe any thing unto himselfe that he desires when his hand is to bee held up at the barre of Gods Tribunall at the last day he may bee found not having his owne righteousnesse of workes but that which is through the faith of Christ the righteousnesse which is of God by faith t Phil. 3.9 And thus much for the inference The second particle of the second part of this verse is the Position or Reason why the mercifull are blessed because Misericordiam habebunt they shall obtaine mercie Shall everie true mercifull man finde Mercie Quest 31 Certes no truly mercifull man shall lose his reward Answ for such an one doth good to his owne soule Prov. 11.17 And therefore hee is happy Prov. 14.21 and he shall be blessed Prov. 22.9 Quest 32 Why is this mercy and blessednesse promised unto the mercifull man Answ 1 First because he honours God as Salomon hath it he that hath mercy on the poore honours his maker Prov. 14.31 and therefore God will honour him as hee said unto Samuel concerning Eli. Secondly because herein he imitates God Answ 2 and shewes himselfe to be a child of God he being mercifull yea the Father of mercies Psal 103.8.9.13 and 145.8.9 And therefore let the certainty of the reward be a meanes to induce us to be mercifull Quest 33 What reward shall be given to him that is truely mercifull Answ Saint Luke Chap. 6. vers 38. saith there shall be given unto him good measure pressed downe shaken together and running over from whence Stapleton observes foure degrees of this reward viz. First there shall be given him good measure In temporalibus pressed downe in naturalibus shaken together in spiritualibus and running over in aeternis Particularly First there are but three sorts of Rewards Temporall Spirituall and Eternall wherefore I will comprehend all the blessings promised unto the mercifull man under one of these beginning with the first to wit temporall blessings for he that gives to the poore a Prov. 19.17 lends to the Lord b Quest. 34 What temporall blessings is the mercifull man promised to enjoy Answ 1 First all shall blesse him and on the contrary the unmercifull man shall be cursed thus saith Salomon Hee that withholdeth corne the people shall curse him but blessing shall be upon the head of him that selleth it b Pro. 11.26 If he that selleth unto the poore be blessed then much more he that giveth on the other side if he be cursed that denies to sell so is also he that refuses to give in the time of need but elswhere the Kingly Preacher hath it more plainely in these words hee that hideth his eyes from the poore shall have many a curse c Pro. 28.27 Indeed sometimes the curse of the poore is vaine and idle because it is pronounced sine causà without just cause but when it is provoked by the cruelty or coveteousnesse of men it is then most powerfull and prevalent and doth pierce the clouds and on the contrary blessed is he whom the soule of the poore man blesseth and therefore by mercy and charity we should procure their prayers Answ 2 Secondly he shall be freed and delivered from his miseries and dangers and that one of these two wayes First it may be the Lord himselfe will deliver thee as David saith Blessed is he that considereth the poore the Lord will deliver him in the time of trouble d Ps 42.1 we have examples hereof 1. in Rahab who was saved from destruction with all her houshold for her mercy and hospitality extended unto the Spies Josh 2.12 and 6.23.2 in Ebed-melech the Ethiopian who was delivered for his compassion shewed unto Ieremy f 3. in a Citizen of Antioch e Jer. 39.16.17 whose History is this Under the the Emperour Mauritius the City of Antioch was shaken with a terrible Earth-quake after this manner There was a certaine Citizen so given to bountifulnsse to the poore that he would neither sup nor dine unlesse he had one poore man to be with him at his table Upon a certaine evening seeking for such a guest and finding none a grave old man met him in the market place cloathed in white with two companions with him whō he intreated to sup with him but the old man answered that he had more need to pray against the destruction of the City and presently shooke his Hand-kerchiefe against one part of the City and then against another and being hardly entreated forbore the rest Which he had no sooner done but those two parts of the City terribly shaken with an Earth-quake were throwne to the ground and thousands of men slaine Which this good Citizen seeing trembled exceedingly to whom the old man in white answered and said by reason of thy charity to the poore thy selfe house and family are preserved f D Beard Theater of Gods Judgements f. 587. Thus sometimes the Lord himselfe extraordinarily delivers those that are mercifull Secondly sometimes the Lord excites and stirres up the enemies of mercifull men unto mercy as the Psalmist saith He made them also to bee pitied of all those that carried them captives g Ps 106.46 2 Chro. 30.9 Thirdly he that gives to others to him it shall be given that is First he shall not want thus saith the wise man Hee that giveth unto the Answ 3 poore shall not lacke Prov. 28.27 And Saint Paul confirmes it positively in these words Hee that ministreth seed to the sower will minister bread for your food if ye be mercifull 2 Cor.
the Trumpet they were assembled unto battell vers 19.10 whence a Feast of the blowing of Trumpets was instituted i Num. 29.1 We might observe two things from hence namely First that holy and divine institutions may Obser 2 be corrupted and abused as was the brazen Serpent Secondly that all kinds of hunting after vaine Obser 3 glory is prohibited principally in the performance of any good duties But I enlarge not these in this place § 3. As doe the Hypocrites or Pharisees Sect. 3 The meaning of these words is that in the performance of good duties we must not be like unto them What was the manner of the Pharisees and Hypocrites in morall worship Quest First the Pharisees were diligent in small Answ 1 things but negligent in great Matth. 23.23 but wee must principally respect the greater things of the Law not neglecting the lesse Secondly the Pharisees in their good workes Answ 2 sought their owne glory but wee must seeke the glory of God Thirdly the Pharisees performed externall Answ 3 worship but neglected internall but wee must both Vers 3 VERS 3. But when thou dost almes let not thy left hand know what thy right hand doth Sect. 1 § 1. When thou dost almes Christ wee see here doth not reprove giving of almes neither forbid it but allowes it when thou givest almes Observ Teaching us that almes deeds are to be done it being a good worke although some abuse them Are all almes good and to be done Answ Almes are either Evill and conterfeite whereof something hath beene said afore Chap. 5. vers 8. and something remaines elswhere to be spoken of Good and these are twofold viz Publike these belong unto the Magistrate see Gualt sup fol. 198. Private these belng unto us and are to be done secretly according to our Saviour Christs present injunction Quest 2 Why must we give almes Answ 1 First because God hath commanded it If there bee among you a poore man thou shalt not harden thy heart against him but open thy handwide unto him Deut. 15.7 Hence I argue that which God doth command man must obey but God commands us to give almes Therefore we must obey him herein Answ 2 Secondly because God hath commended it That which the Lord commends all men should practise which desire the praise of God But God commends almes deeds He hath distributed hee hath given to the poore his righteousnesse remaineth for ever Psal 122.6 Answ 3 Thirdly God hath taken speciall care of the poore giving particular charges for their provision and therefore by no meanes we must neglect them 1. The Lord ordained that the poore should have all that grew the seventh yeare k Exo. 23.11 2. The tenths of the third yeare Deut. 14.28.3 3. Every yeare they must have some gleanings left for them yea some sheaves Levit. 14.9 and 23.22 and Deut. 24.19 Answ 4 Fourthly because the principall care of the Apostles was to make provision for the poore and therefore if wee would follow such famous leaders we must be ready to distribute Read these places and you shall see the great care the Apostles had of the poore Act. 2.45 and 4.32 35. and 6.1 and 11.29 and Rom. 12.13 and 15.26 and 2 Cor. 8.1 c. and 9. Chapter and Gal. 2.10 Quest 3 Why will the Lord permit poore men to be cannot he give unto all and provide for all Answ 1 First God made both the poore man and the rich Prov. 22.2 and can make the poore rich if he please Answ 2 Secondly the Lord ordaines and suffers poore men to be for our sake that thereby he might both teach and prove us for God hereby doth teach unto The poore these two things First Humilitie Secondly Patience Others these two things namely 1. Compassion 2. Bounty Quest 4 It is something hard for a man to distribute and impart that which by his owne labour hee hath gotten unto others how therefore may we be moved or encouraged unto this duty of almes giving Answ 1 First remember hereby thou shalt shew thy selfe a Christian he that is not mercifull is no Christian and he that gives not being able is not mercifull Reade Iames 2.15 and 1 Iohn 3.17 18. and therefore those who make a profession of the Gospel and yet are hard hearted doe argue their religion to be in vaine their hearts not being softened with the fire of love Iam. 1.26 27. Secondly consider thy owne estate and condition Answ 2 how that either thou or thine may want and therefore that pittie thou couldest desire might be shewed unto thee in that case thou shouldest shew unto others Heb. 13.3 Thirdly labour to see God and Christ in the Answ 3 poore In as much as ye did it to them ye did it to me when thou seest thy poore brother in want suppose thou saw thy eldest brother Christ in need and looke what thou wouldest doe unto him doe unto the poore for that is as done unto Christ Fourthly looke upon the primitive times and Answ 4 Christians whereof that miscreant said Impij Galilai suos nostros nutriunt Iulian. Apost Euseb These Christiās are merciful both to their owne sort and sect and also to heathens and infidels And doe thou likewise Fifthly remember the punishment is due unto Answ 5 thee if thou bee not charitable Thou shalt have judgement without mercy if thou shew no mercy James 2.13 Sixthly consider that thou shalt not loose Answ 6 what thou givest but shalt gaine thereby Prov. 11.25 and 19.17 What are the Impediments which hinder us Quest 5 from giving of almes and the remedies against those Impediments The Remora are many Answ and therefore for brevities sake I will carry a long together both the one and the other the hinderance and the helpe the impediment and the remedy First the love of riches hinders us from relieving Impediment 1 our brethren because those thornes choake the seeds of charity and mercy Mat. 13.20 And therefore let us not love riches 1 Joh. 2.15 lest the love of them bring us into temptations and snares 1 Tim. 6.9.10.17 and make us preferre our mony before our God and before our brother Secondly the care of the world and the feare Imped 2 of poverty often hinders us from almes deeds we are loath to give being fearefull to want And therefore we should learne to walke and live by faith 2 Cor. 5.17 to labour to be good and doe good and then we shall not want Mat. 6.33 Thirdly the eare of and for our children Imped 3 doth often hinder us from the workes of mercy we are unwilling to distribute lest they should lacke But this is an errour and fault indeed parents should be carefull not to be idle or prodigall wasting their estates with riotous living or contentions exhausting their wealth by brawles and sutes but they must not feare to give almes for he that doth so spareth he knowes not for whom m Psa 39.6 on the contrary
glory Answ 1 It is not enough for a man to have no such Pharisaicall end in his Prayers but he must take away the occasion thereof he must so conceale his private exercises that men may neither see them nor heare them for this Christ here commands Secondly we pray not for mans sake but Answ 2 for Gods And therefore the Lord being present what need have we of any more witnesses Thirdly witnesses in this case are irkesome Answ 3 and troublesome certainly when many are met together of one heart minde desite and affection their prayers are very powerfull and effectuall but yet he who utters his voyce cannot powre forth all his heart with that freedome he should when others are present as followes by and by Quest 3 Who are faulty here Answ 1 First they who delight to pray publikely but privately are negligent this is palpable hypocrisie Answ 2 Secondly they who shut the doore but turne them towards the window next the street whereby they may both be heard and seen this must be avoided as much as can possibly Answ 3 Thirdly they who pray with a lowde and clamorous voyce There are some whose bodies are concealed but are manifested and revealed by their voyces their doore is shut but their mouth open we should pray Modestiâ contritione lachryonis non sonitu strepitu c. h Chryso s with modesty contrition and teares not with a troublesome and clamorous voyce Object Those who accustome themselves to this clamorous noise in their prayers may here object I am full of heavinesse and griefe and I am not able to moderate my selfe Answ 1 First I judge no man for every mans conscience shall judge him at the last Answ 2 Secondly ordinarily those who are most heartily touched with sorrow are most silent in their prayers Hannahs heart was full and yet her words were not heard 1 Sam. 1.11 .. Abels blood cryed and yet the voyce thereof was not heard Gen. 4.10 Moses soule was so troubled that the Lord saith why dost thou cry unto me and yet hee uttered nothing with his tongue Exod. 34.15 and David prayes from the bottom of his heart Psal 130.1 Quest 4 Why may we not in our private prayer so speake that we may be heard of others Answ 1 Chrysostome upon these words gives three answers to this question namely First because this argues some distrust as though God could not or did not heare us when we pray with a soft still voyce unto him or as if he did not understand the thoughts of thy heart Answ 2 Secondly because this argues folly to disclose and make knowne our secret infirmities unto others Nâ—c a Deo audiris a malis rideris This is no wise mans part so to pray as that God shall not regard him but wicked men shall deride him Answ 3 Thirdly because thus saith he thou disturbest him who prayeth next unto thee Sensus ad te rapis For the better understanding of this question and answers observe two things to wit I. That it seemes the manner was in Chrysostomes time sometimes when the faithfull met together every man did pray by himselfe silently and no one publikely as the custome now is Reade August de civit Dei 22.8 Thus it were lawfull for Christians to doe if they durst not pray openly for feare of giving offence II. It is lawfull to use the voyce in prayer of old certainely it was an use for the people to pray aloud when they prayed alone in the Temple for otherwise Eli would not have reproved Hannah because her voyce was not heard 1 Sam. 1. So David faith Evening and morning and at noone will I pray and cry aloud and hee shall heare my voyce i Psal 55.17 Yea it seemes that sometimes many prayed vocally together at once Iohn and Peter tell their company what had happened unto them And when they heard it they lift up their voyce to God with one accord and said Lord thou art God which hath made heaven and earth c. k Acts 4.24 So many pray together as is most likely in Niniveh Ionah 3.8 At the least all the Ministers of Gods Word have beene accustomed to pray in the Temple with an audible voyce as appeares Ioel 2.17 What necessity is there at all to use the voyce Quest 5 seeing God as was said before seeth and knoweth the desires of the heart First it is requisite for the expressing of the Answ 1 affection of the minde not to instruct God but to teach our selves with what fire our sacrifice is offered up Secondly it is expedient for the corroborating Answ 2 of our perseverance in prayer we shall be ready without some use of the voyce quickly to give over Thirdly because zeale is not to be hindred by Answ 3 any meanes Now although the proper gesture of zeale be sighes teares humiliation and confusion as Daniel said I blush and am ashamed Dan. 9. yet notwithstanding sometimes it breakes forth into externall gestures and expressions which are not to be wholly suppressed but moderated What advantage hath private prayer above Quest 4 publike Prayer in secret Answ and by him that is alone with God hath these advantages above that which is publike and in the Church First it is lesse in danger of the taint of Hypocrisie the proud Pharisee and the humble Publicane goe both to the Temple to pray and the Hypocrites love to pray standing in the Synagogues c. that they may be seen of men But hee who prayes in secret doth it to be seene of God Secondly in private a Christian may descend unto such particulars as in publike or before others he will not neither ought to mention Thirdly he may in private use such expressions and outward manifestations for the better passage of his hearts affection specially being perplexd with sorrow or feare as before others were unseemly and immodest In that day of the great mourning in Ierusalem when they shall looke upon him whom they have pierced they shall mourne for him in bitternesse every house and family shall mourne apart and their wives apart l Zach. 12.10 unto the end of the chapter Hath publike prayers no prerogatives above private Publike prayers want not their priviledges as for example Quest 7 First they are performed in the order Answ and ordinance of the Church which private prayers are not Secondly in the Church and congregation many agreeing touching a thing to be asked have a speciall promise that it shall be done for them of their Father in heaven upon whom they set by their prayers as it were in a troupe Thirdly in our publike prayers and praises of God we doe give testimony of his providence in governing of the world and all our affaires and that hee is present with his Church and heares their requests for the convincing of Atheists and Epicures and confirmation of others in beleeving undoubtedly his care over his people and servants Argu ∣ ment It
8.26 II. That they may be able to distinguish between those who pray spiritually and those who pray hypocritically Many seeme to pray with much fervencie and therefore it is requisite that he that is supplicated should not onely heare the words which are uttered but also see the heart from whence they come Now to ascribe this unto Saints were to attribute Omnipotencie unto them which is peculiar unto God Fourthly Simul semel they should be able to heare all suites and suiters at once in all the parts of the world this also is proper unto the the Lord and cannot be communicated unto any other without a great indignity offered to his sacred Majestie For this is the difference betweene the Creator and the creature He knowes all things in instanti we know what we know successivè To helpe relieve and satisfie all our wants and desires which onely the Lord doth Reade Esa 43.11 and 45.21 and 46.5 Obiect 1 Against this last question the Papists object divers things namely First the Saints pray for us therefore wee may pray unto them Answ 1 First whether the Saints pray for us or no I dispute not because I am perswaded they pray for us in generall and as farre as they know And therefore I omit the Antecedent Answ 2 Secondly the argument is sicke of a non sequitur they pray for us therefore we may pray unto them followes not For I. We pray for our brethren therefore by this Argument they may pray unto us II. Poore men pray for Kings therefore Kings may pray unto poore men III. The Papists pray for the godly deceased therefore by this Argument the deceased Saints should pray unto the Papists which is grossely absurd IV. The Papists pray for the Pope therefore he ought to pray unto them Secondly wee stand in need of a Mediatour Obiect 2 unto the King therefore much more unto God Answ 1 First it is most true that wee have offended the Lord of Glory and by our transgressions provoked him unto anger wherefore we stand in need of a Mediatour unto him Answ 2 Secondly wee have a Mediatour which is Christ 1 Iohn 2.12 And therefore it is an injury offered unto the office of Christ to have any other Answ 3 Thirdly non est par ratio the simile or comparison holds not as thus plainely appeares I. A King cannot remember all things cannot know all his subjects cannot heare all suiters cannot particularly love all faithfull subjects because he neither knowes all nor knowes the hearts of any But God remembers all things knowes all men can heare all petitioners at once knowes the hearts of all and particularly knowes all his subjects and faithfull servants knowing them all by name II. We cannot have accesse unto the King at all times but we may unto God III. Wee are strangers unto the King but if we be the children of God then God is our Father and Christ is our Husband The Queene needs no Mediatour unto the King nor the son unto the Father And therefore if wee belong unto the Lord there is no need of any other Intercessour but Christ Ans 4 Fourthly if the King shall command mee to come boldly and immediately unto him whensoever I will and for whatsoever I desire and strictly chargeth me to use no Mediatour unto him as though I did distrust of his love then there were no neede of a Mediatour unto him yea I should disobey and displease him if I made use of any This is our case God commands us to call upon him onely and forbids us to pray unto any other as is proved plainely in the foregoing question and therefore wee sinne against him if we invocate the Saints either for mediation or intercession Object 3 Thirdly they object that it is lawfull to pray unto the Saints from experience thus Many repairing unto the shrines of the Saints and there praying unto them have beene cured of divers maladies which plainely proves that God heard the Saints in their behalfe Answ 1 First certainely there are many lies scattered abroad in in this kinde whereof their learned Papists are ashamed and will not report them as truthes but call them piaefrandes and pia mendacia because good use may be made of them as Fables may be moralized yea confessing many to be apparently false and many at the best to be suspected I referre him who makes question of this to that ingenuous Jesuite Melchior Canus o Pa. 333 334. Secondly miracles are not promised to beleevers Answ 2 but infidels 1 Cor. 14. Ecclesijs plantandis non plantatis for the setling of Churches not for setled Churches where the Gospell is about to be planted not where it is already planted And therefore these miracles they so much brag of doe rather prove them to be infidels and as yet no true Church then any thing else for to a Church so many hundred years setled as they would make us beleeve theirs hath beene there is neither need nor promise of miracles Thirdly in times past there were miracles Answ 3 wrought among the heathen were their Idols therefore true Gods Satan can transforme himselfe into an Angel of light and the Lord permitting can doe rare and wonderfull things Here they will object among the heathen the Obiect 4 Divell was invocated and prayed unto who is the father of lies Ioh. 8.44 but they call upon the Saints who will not deceive them Certainely the Saints will not but Satan can Answ Neither amongst the heathen was the divell prayed unto plainely qua talis but as an Angell of light 2 Cor. 11.14 And so at this day amongst us and them there are some who will cure horses and hogges by good prayers altogether ignorant that the poore creatures are helped by the divels meanes If any deny this let them shew why their prayers are better and more prevalent for this purpose then the prayers of other of Gods children And therefore the Papists had need well to consider this lest that Satan not the Saints cure their maladies deluding and deceiving them as a just judgement of God upon them for their incredulity and disobedience unto his word p 2 Thes 2 10 11. Fourthly we say and conclude therefore Miracles Answ 4 are to be judged by the doctrine not the doctrine by the Miracles there were those who did foretell things to come and yet God forbids the people to believe them if they teach or perswade that which is contrary unto the word q Deu. 13.1 c. Yea there shall bee false miracles in the false Church r 2 Thes 2.9.11 Wherefore the Papists must either prove invocation of Saints by Scripture or not at all for miracles against the Scripture are not to be believed ſ 2 Pet. 1.19 20. What benefits doe we receive from God that we are taught onely to pray unto him Quest 6 If he be our Father then First Answ hee will free us from all evill Secondly hee will
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
firm his Decrees being like the Lawes of the Medes and Persians which cannot be revoked Secondly true it is that Christs mercy is infinit Answ 2 but mercy must not evert and overthrow Iustice for this is an Attribute as well as that Thirdly none are threatned here to bee cast Answ 3 out but only those among the children of the Kingdom who did apostatize and fall away But those who are threatned to be cast out are Object 2 the people of God with whom God hath made a Covenant now will Christ neglect his Covevenant made with them First hee will not hee doth not as appears Answ 1 thus I. He confesseth that salvation is of the Jews and belongs unto them Iohn 4.22 Hence II. He denieth the Canaanitish woman her request at first because mercy was proper unto the Israelites Marke 7.27 III. He commands his Apostles to goe unto the Jews not unto the Gentiles Matth. 10.5.6 Yea IV. The Apostles obey first confessing that the tender of mercy belongs primarily unto the Jews Rom. 3.2 and 9.4 And then practising their Masters mandate Act. 3.25 and 10.14 and 11.19.13.46 Secondly the Jewes were rejected for their Answ 2 sins and not for any breach or neglect of Covenant in Christ Reade Esay 1. and Amos 1.3 c. and 2.4 c. and Rom. 2.28 For what sins were these children of the Kingdom Quest 1 the Jews cast out First for their Incredulity because they Answ 1 would not beleeve Rom. 11. Secondly for their contempt of the word of Answ 2 Christ Thirdly for their obstinacie hardnesse of Answ 3 heart and perversenesse Reade Esay 48.4 Mark 3.5 Act. 7.5 and 13.45.50 and 14.19 and 17.5 and 18.6.12 and 21.27 and 25.2 From hence wee may learn That obstinacie against Observ and contempt of the word brings ruine and destruction upon the contemners How doth this appear Quest 2 First plainly by these places Esa 5.24 and Ier. Answ 1 13.10 and 19.15 and Ezech. 7.10 Secondly because God hates those who are Answ 2 obdurate and obstinate Psalme 95.8 Rom. 2.5 Esay 65.2 and 5.24 Ier. 6.10.11 and 28 32. Thirdly God loves those who tremble at his Answ 3 word Esay 66.2 5. and therfore contemners thereof shall find no mercy Fourthly God doth ordinarily convert men Answ 4 by the word 2 King 22.19 Ezech. 11.19 and 2 Cor 3.3 and therfore there is small hope of the conversion but great fear of the confusion of those who despise this ordinary means of salvation Fifthly the word is powerfull and sharp like Answ 5 a two edged sword which is able to divide betwixt the marrow and the bones Heb. 4.12 And therefore when it doth not mollifie and humble it is a signe of a heart come to an exquisite hardnesse Wherfore wee should when the word workes not upon us complain of the hardnesse of our hearts and labour for the redresse therof Quest 3 How many fold is hardnesse of heart Answ Two-fold First obstinate and perverse as Ier. 44.16 The word that thou speakest unto us in the name of the Lord we will not do but wee will do whatsoever proceedeth out of our own lips Secondly blind and ignorant hence it is said that our Saviour was angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hardnesse or blindnesse for the word bears both of their heart Marke 3.5 And hence also hee taxeth their dulnesse and slownesse of heart Marke 16.14 Sect. 3 § 3. Into outer darkenesse Quest What is the meaning of these words Answ 1 First They shall be cast into outer darkenesse that is into the corporall and palpable darknesse of the infernall prison presently after their death in regard of the soule and at the day of judgement both in râ—gard of soule and body Answ 2 Secondly Darknesse is no other thing then a privation of light now light is two-fold namely I. Spirituall as wisedom grace and truth Now the privation of this light is internall darknesse and ignorance in the spirit and inward man II. There is a sensible and corporall light whose privation is outer darknesse and this is the darknesse spoken of in this place For although there be fire in hell yet it is a darke and smokie fire and not clear except only so as the damned may see one another for the greater increase of their misery d Carthus s Vers 13 VERS 13. And Iesus said unto the Centurion go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the selfe same houre Sect. 1 § 1. Go thy way Quest 1 What is the sense and meaning of this phrase of speech Answ It signifies a dismissing of one in peace and is an argument of love and mercy Reade 2 Sam. 14.8 Marke 5.34 Luke 17.19 Whence wee learne Observ That the Lord at last doth dismisse and send away in peace all his Petitioners Quest 2 How doth this appear Answ It appears thus vix First from these places Esay 57.19 and Iohn 14.27 and 2 King 5.19 Mat. 15.28 Iohn 4.50 Secondly because he is the God of peace 1 Thessal 5.23 Philip. 4.7 Thirdly because peace is the effect of Iustification Rom. 5.1 Whence the Angels sing peace on earth because they who are justified by him have true peace Luke 2.14 Fourthly because this peace is our armour and weapons against affliction Iohn 16.33 And therfore certainly the Lord will give peace at length to all that sue and seek for it at his hands How must wee wait and expect for this peace Quest 3 untill we obtaine it First patiently I waited patiently saith David Answ 1 for the Lord and hee inclined unto me Psal 40.1 Secondly industriously wee must not expect Answ 2 and await the Lord in our beds Cantic 3.1 but in his wayes and ordinances Thirdly perseverantly knowing that our Answ 3 times are in Gods hands VERS 14. Vers 14 And when Iesus was come into Peters house he saw his wives mother laid and sick of a Fever § 1 He saw his Wives Mothâ—r Sect. 1 What may wee say or think of the Popish Quest 1 prohibition of Priests marriages First that it is opposit to Scripture which saith Answ 1 It is better to marry thâ—n to burne 1 Cor. 7.9 Yea and that when marriage is lesse convenient verse 26.32 And therfore even then they may marry verse 2. But now with the Papists fornication is better then marriage for the former violates not the vow but the latter doth as they say g Bellar. de Monach 2.30 f. 1265. A. though Saint Paul say It is honourable and Whoremongers God will judge Heb. 13.4 Secondly it is opposite to Antiquitie to forbid Answ 2 marriage as they now do for the proofe hereof observe these two things namely I. The authority of this Prohibition from whence it was here observe First the Apostles did only approve of single life and commend it unto us by their example Secondly they did not positively herein ordain or establish any thing Pope
naturall condition the more habituall naturall and customary sin is unto us the more strong powerfull and prevalent in us Fourthly so long as a man is not cured the Answ 4 fit will return again although he may have a little ease for a time and the return of his fit or his relapse into sicknesse is much more perillous then the first fit of sicknesse was So vvith us as long as vvee are naturall vve are prone to relapse and fall again into sin by vvhich apostasie vve become seven-fold more the servants of Sathan then formerly vve vvere Fifthly except those who are sick have help Answ 5 1 from without and 2 in time they dye for it so except maturely we be healed by Christ the Physician of the soul as follows by and by we must of necessity perish for we are not able to cure recover or heal our selves Quest 3 What maladies infirmities and evils must we confesse and acknowledge to be in us by nature Answ We must confesse these viz. First that our hearts are void and empty of grace and dark and destitute of knowledge without Christ Secondly that a most profound deep and deadly corruption doth occupy and possesse our whole hearts Thirdly that our best works are but like a menstruous cloath being performed in love unto our selves and for some end of our own Fourthly that our sighs and tears for sin are but adulterous and our repentance hypocriticall Fifthly that our hearts are not truly subject or subjugated unto God for so long as we are naturall we are free from God Rom. 6.20 Sixthly that we have made a false Covenant with death and are at a wicked agreement with Hell q Esa 28.14 Secondly our Saviour by these words The sick have need of the Physician would have us learn Observ 3 That neither our spirituall sicknesse that is our sinfulnes and corruption is healed by Christ or not at all or that he is the onely true Physician of the soul Reade Deut. 32.39 Psal 30.2 and 103.2 and 107.20 Mat. 11.28 Esa 6.10 and 57.18 10. Ier. 3. â—2 Our sins are the sicknesses and sores of our souls and these are healed onely by Christs stripes Esa 53.5 Quest 4 What things are required in a good Physician Three all which are cleerly to be seen in Christ our Pâ—ysician namely Answ First he ought to be able to know our sicknesses for that Physician that is ignorant of the grief can never except casually which is no mark of a good Physician applie fit remedies unto the grieved for the removall of the grief Now herein Christ is the best Physician of the soul of all for he iâ— Cardiognostes the searcher of the heart he seeth the very intentions thoughts purposes and maladies of the heart as well as the actions of the life or words of the mouth Secondly a good Physician ought to be able to cure the sicknesse as well as know iâ— and to remove the cause of the distemper as well as discern it Herein also Christ is the best Physician of the soul for none is so able to cure us as he is we having no other means under heaven to heal and recover us but onely him r Acts 4.12 Thirdly a good Physician must not only be able to finde out what the sicknesse is wherewith his patient is afflicted and to know how to apply fit physick for his recovery but he must also be carefull and diligent in visiting and attending upon him that so no good means may be neglected and that all things which might be hurtfull for him may be prevented and kept from him oftentimes the patient is endangered yea dies through the negligence of the Physician and therfore it is required in a good Physician to be carefull and diligent In this particular also Christ is our best Physician for he riseth early sendeth unto us Å¿ 2 Chro. 36.14 yea all the day long doth he stretch forth his hand unto us desiring that mâ—n would feel themselves sick and â—ome unto him that he might cure them Rom. 10. â—1 And therfore let us go unto Christ as David did unto God and say Lord 〈◊〉 mercifull unto me and heâ—l my soul for I have sinned against thee Psal 41.4 And he will certainly cure us How may we know whether we be cured by Quest 5 Christ or not First examine whether ever didst thou feel Answ 1 thy self sick or not none go unto the Physician but those who stand in need of his help and are sensible of their necessity so the first sign wherby we may know whether we have been healed by Christ is this if we have been sensible of our sins t Ier. 1.1 13. feeling them to be painfull and grievous unto us for so long as we feel not the burden of sin lye heavie upon us we will not haste to this Physician of our souls and consequently cannot be cured Secondly examine whether ever didst thou Answ 2 desire the counsell advice direction and assistance of the Physician for it is not enough for a man to feel himself sick but he must also go unto the Physician that is examine whether ever didst thou go unto Christ and say Heal me O Lord for my soul iâ— wounded and my spirit is fore troubled within me we must not onely be sensible of our sins and sorrowfull for them but we must also desire Christ to remit and cure them and remember that he hath promised to heal those who are contrite and humbled in spirit Psalm 147.2 Thirdly examine whether dost thou attend Answ 3 to the counsell and direction of thy Physician it is not enough for a man to feel himself sick and to desire his Doctor to advise him the best he can for his health but he must also attend to the Doctors counsell so marking and observing all that is said that he may remember and carry away both what he must take and do and in what manner and method Thus we must examine whether we listen to the counsell and advice of Christ or not in his word and labour so to hear that we may learn the method and manner of repentance and what we must do for the obtaining of mercie grace favour and pardon Fourthly examine whether thou followest Answ 4 thy Physicians counsell or not taking the physick which he prescribes and observing the rules which he directs for it is not enough for a man to feel himself sick and to desire the Physicians advice and to mark diligently what he prescribes for all this is nothing except he take what is given and observe the method and rules directed Thus we must examine whether we labour to know the will of Christ that we may do it whether we attend carefully unto the word of God that we may obey it whether we desire earnestly to know the means which Christ hath appointed for the healing of us for this end that we may submit to a willing and constant and religious
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
Heifer sprinkling the unclean sanctifieth to the puryfying of the flesh Heb. 9.13 Or III. Spirituall which is two-fold to wit either First hypocriticall as Esa 58.5 and 2 King 6.30 Or Secondly sincere as Iob. 42.6 Cilicium inventum ad corporis afflictionem mentis humiliationem Reg. Basilij Cap. 69. Now this sincere spirituall use of Repentance is twofold namely I. For the expression of sorrow and mourning And II. For the expression of repentance But these two are one for neither is repentance visible without mourning nor mourning profitable without Repentance and therefore true repentance must be outwardly expressed Observe hence Observ That true repentance ought to bee externall as well as internall Ionah 3.5 c. and 1 Samuel 7.6 and 2 Sam. 12.16 and Ioel 1.13 and 2.12 c. Why must true repentance bee outwardly expressed Quest 2 First because the outward expressions and Answ 1 signes doe expresse the affection of the heart Secondly because it is a good example and Answ 2 encouragement to our bretheren that is when others see our outward sorrow and humiliation it makes them both feare to fall into the like sinnes and if they have fallen learnes them so to humble themselves Thirdly because the outward expressions of Answ 3 sorrow do helpe our affections and therefore they are conjoyned together Hest. 4.1.3.16 and Daniel 9.3 How many signes of sorrow were there or Quest 3 how many sorts of outward expressions of mourning The signes or expressions of sorrow were sixe viz. First to humble the heads Answ and this was done three manner of wayes namely either I. Velando by covering of it as 2 Samuel 15.30 Hest 6.12 Or II. Deijciendo by hanging of it downe as Lament 2.10 Or III. Radendo by shaving of it Esa 22.12 Ierem. 48.37 Ezeck 7.18 and 27.31 Secondly Ashes and this signe was three-fold to wit I. Sometimes they sprinkled themselves with Ashes and sate on the ground Nehem. 9.1 Lament 2.10 Ezeck 27.30 And II. Sometimes they sate in the Ashes Lament 2.10 Luke 10.13 And III. Sometimes they wallowed themselves in the Ashes Ezeck 27.33 Ierem 6.26 and 25.34 And hence Ashes is sometimes taken for mourning it selfe Esa 61.3 Thirdly to goe bare-foot as 2 Samuel 15.30 Fourthly to change the apparell and this was also threefold For I. Sometimes they would put on no better attire then they ordinarily wore which was a kind of expression of sorrow as we see Exod. 33.4 And. II. Sometimes they rent the garments they had on Gen. 37.34 And III. Sometimes they put on sackecloth upon them 1 Sam. 3.21 and 1 King 21.27 and 2 King 19.1 and Ioel 1.13 Fiftly to draw water and to poure it forth 1 Samuel 7.6 Sixtly to wound themsâ—lves as Ierem. 48.37 and 1 King 18.28 which practise is forbidden for the dead Levitic 19.28 and 21 5. Deuter. 14.1 Quest 4 How many things are required unto true Repentance Answ 1 First in generall there are these two things required namely I. Fasting as Nehem. 9.1 and 2 Chronic. 20.3 Psalm 69.10 Ioel 1.14 and 2.12 Ionah 3.5.7 II. Teares Iob 16.16 Psalm 69.10 Ioel 2.12 Ionah 3.8 Answ 2 Secondly more particularly three things are required to wit I. The outward worke of fasting and Teares And II. The inward adjuncts which are foure viz. First compunction and sorrow of heart Psalm 102.9 and Ioel 2.13 Secondly the hatred of sinne Thirdly conversion unto God Ierem. 3.1.12 Zach. 1.3 Fourthly confusion and shame of heart Daniel 9.7 III. The daily practise and use of all these Psalme 102.9 Vers 23. 24. VERS 23 24. And thou Capernaum which art exalted unto heaven shalt be brought downe to Hell for if the mighty workes which have been done in thee had been done in Sodome it would have remained untill this day But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgement then for thee Sect. 1 § 1. If the mighty workes which have beene done â—â— Capernaum had beene done in Sodome Our Saviour doth not compare Carpernaum with Tyre and Sâ—â—â—n who for the present florished and it may be for the time to come were to be called and converted but with Sodome who for the hardnesse of heart and maturity of sinne were cast into hell there for ever to be tormented Quest 1 Why doth our Saviour compare Capernaum to Sodom and not to Sidon Answ 1 First because it was agreed upon on all sides that the Sodomites were most desperate and deplorable sinners by much and farre worse then those of Tyre and Sidon And therefore the Capernaites may know and learne hereby how Christ doth repute of them who equals them or rather makes them worse then these most wicked Sodomites Secondly because these Sodomites were long Answ 2 since condemned and punished and without all hope of mercy for Ab inferno nulla redemptio And therefore if by chance these Capernaites should despise the last judgement by presuming of mercy yet this or the like judgement they might feare and know that they should be made as miserable or more miserable then they in as much as they enjoyed greater mercies and meanes and despised them Now from these two conjoyntly viz. that they were for the present most grievous sinners and were hereafter most grievously to be punished for the contempt of the Gospel will arise this Observation namely That the Contemners of the Gospel Observ are most grievous sinners and shall most grievously be punished Esay 30.9.10.14 Ierem. 9.12 13. Proverb 1.24.28 and 28.9 Matth. 21.43 and 2 Thes 1.8 and 2. King 17.19 c. 2 Chron. 36.15 c. How doth it appeare that the contemners of Quest 3 the word are great and grievous sinners and shal be sharpely and severely punished It appeares by these particulars viz. First from the Author of the word and Gospel which is God and Christ Deut. 18.19 Act. 3.23 Luke 10.16 and 1 Thes 4.8 Secondly from the excellency of the word in it selfe and in regard of its effects Ier. 15.16 Ezech. 3.3 Revelat. 19.15 Thirdly A signo because it argues a most hard heart to contemne the word which is of that force that it is called a sword yea fire and a hammer Reade Esa 49.2 Ephes 6.17 Hebr. 4.13 Ierem 5.14 and 23.29 Now looke upon all these together and see if he be not a great sinner and worthy of great torments who dare despise the word of the great King yea such a word as is sweeter then honey and more precious then gold and able to beget him and nourish him unto salvation yea to anatomize his heart and to lay it open before his eyes Why must we not or may wâ— not contemne Quest 3 the word of God or Gospel of Christ First because wee shall give account thereof Answ 1 and answer for it before the Lord when we shal not be able to answer one word of a thousand Heb. 2.3 and 11.25 Secondly because it is so odious unto God Answ
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
how can yee speake good things when yee your selves are evill that is as Lyranus interprets it yee being filled with malice and envie against me cannot speake any good of me The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things Anselm upon these words hath this Observation or Exposition Quomodo bonus homo non possit proferre mala nec malus bona sic non possit Christus mala nec diabolus bona opera facere As the good man cannot bring forth evill things nor the evill man good things So Christ can doe no bad workes nor the Devil any good Reade further for the proofe hereof Mat. 7.16 17 18 19. and Luke 6.43 44. From whence plainely this Argument may be drawne No corrupt and evill tree can bring forth good fruit But every man by nature is a corrupt and evill tree being the child of wrath and infected with sinne And therefore no man by nature or by the onely power of his Free-will is able to bring forth good fruits Sect. 3 § 3. A good man out of the good treasure of his heart bringeth forth good things Quest 1 What is a good thing or a good worke Answ Good workes are generally thus described They are actions externall or internall conformable and agreeable to the will and to the Law of God But from this verse they may be thus defined They are workes which flow and proceed from a disposition of vertue For the good man out of the good treasure of his heart bringeth forth good things Quest 2 How many things are required unto a good worke Three things are required viz Answ First a good beginning that is the will well disposed and working out of true vertue For goods fruits cannot spring but from a good tree verse 33. Secondly a good matter or object that is something which is commanded by God for otherwise it will bee but will-worship as Matth. 15.6 In vaine doe they worship me teaching for doctrines the commandements of men Thirdly a good end that is the glory of God and those things which tend to his glory 1 Corinth 10.31 And thus if we desire to approve our selves to bee good men by our good fruits we must labour that I. Our wils may be rectified and rightly disposed And II. That our workes may be moderated according to the word of God in regard of the matter of them And III. That our end in all our good workes may be that God may be glorified in us and by us Verse 36 VERS 36. But I say unto you that every idle word that men shall speake they shall give account thereof in the day of Iudgement Object Bunderius a Papist from this place would prove Purgatory thus Men at the day of Iudgement shall give an account for every idle word which they have spoken Now which is this day of Iudgement certainely that day which comes presently after death according to that of the Apostle It is appointed unto all men once to die and after death comes Iudgement Therefore in that day after death men shall give an account of those things which have beene culpable and worthy of reprehension in them and which must bee expiated by temporall punishments now in what place can this be but only in Purgatory His meaning is this As soone as ever men die they shall give an account for their veniall and lesse sinnes which they have not satisfied nor suffered for on earth and those shall be purged by the paines and penance of Purgatory flames First Sophister-like he concludes that which Answ 1 hee proves not or hath that in the conclusion which is in neither Proposition For to me hee seemes to argue thus We must give an account for all our small sins Answ 2 at the day of Iudgement But this day of Iudgement is the time which followes presently after death Therefore there is a Purgatorie perhaps to punish such a Logician as hee is Secondly wee grant that by and by after death there is a particular judgement of God wherein every one shall give an account of those things which he hath done in the body Thirdly by the day of Iudgement both Franciscus Answ 3 Lucas and Gorranus and divers others understand the last day and generall Iudgement and some leave it doubtfull Sa Iudicij scilicet particularis in morte vel universalis that is by this Iudgement is either meant the particular Iudgement presently after death or the general Iudgement at the last day Now wee need not greatly care which of these say true for if the last day be here understood then Bunderius his Argument or Sophisme rather is absurd for there will bee no Purgatory after the day of Iudgement But if wee leane unto those who hold the place doubtfull then it will prove but an uncertaine Argument and consequently not an Argument of faith nor to build an Article of faith upon as Purgatory is to them A question may hence be demanded Quest whether every sinne be mortall of its owne nature or not Although it be true Answ that all sinnes are not equall but one greater then another and although also it be true that in a good and godly sense some sinne may be termed mortall and some veniall which yet may more fitly be called sins regnant and not regnant yet it is most true that every sinne is mortall of its owne nature and only veniall by way of Gods free acceptation and mercy for his owne names sake and merits of his deare Sonne our Lord Iesus as appeares by these reasons First because our Saviour here saith that wee must give a straight account of every idle word in the generall day of Iudgement and this is certaine because every idle word is flatly against the Law of God and yet these idle words are those sinnes which they call veniall And therefore this is a truth that all sinnes are mortall that is against the Law of God Secondly because the Rhemists Rhem. in 1. Iohn 3.4 confesse in plaine termes that every sinne is a swarving from the Law of God For doubtlesse that which swarveth from the Law is truely said to be against the Law but not agreeable to the Law Thirdly because the famous popish Friar and Romish Bishop Iosephus Angles in 4. sent pag. 215. teacheth the same doctrine in his booke dedicated to the Pope himselfe His words are these Omne peccatum veniale est al cujus legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationem est agere contra legem naturalem praecipientem non esse a regulà rectae rationis deviandum Every veniall sinne is the transgression of some Law This is cleare because every veniall sinne is against right reason and to doe a thing against right reason is to doe it against the Law of nature which commandeth us not
hinder good things from us Or III. That our present estate makes more for Gods glory then another condition of life would doe Or IV. That the Lords appointed time is not yet come And therefore in this case wee must bee subject and patient and awaite the Lords leisure with perseverance in prayer Secondly the Lord often seemes not to regard Answ 2 his servants when they seeke for Christ Reade Psalme 104.229 Cantic 3.1 and 2 Corinth 3.18 Why doth God seeme herein not to regard Quest 2 his servants First because they are not as yet purged from Answ 1 the pollution of sinne but are captivated and contaminated by the reliques of rebellious lusts Or Secondly because they are not as yet truely Answ 2 humbled but selfe-conceited as the two sonnes of Zebedee were Or Thirdly because they are not as yet weaned Answ 3 from the world nor the world crucified unto them The Apostles wee see forsooke all for Christs sake and yet they strive who shall be the greatest so hard a matter is it for us to be weaned from the world Or Fourthly because they seeke not Christ fervently Answ 4 but coldly in their be is as the Church did Cantic 3.1 Or Fifthly perhaps because they have omitted Answ 5 or lost or let slip some occasion or meanes which hath beene offered unto them as the Church did Cantic 5.2 c. Or at least Sixthly because the Lord would have them Answ 5 being at first but probationers to be exercised that so grace may take the deeper impression in their hearts for that which is with much labour and difficulty acquired is the most charily kept and more highly prized And therefore if any have begun to set their faces towards Sion and to seek the Lord and after some long search have not found him Let them then confesse that the reason is either I. Because some sinne yet gets the upper hand over them Or II. Because they are yet proud and selfe-conceited Or III. Because they are not yet weaned from the world Or IV. Because they seek not Christ fervently and industriously Or V. Because they have not been so carefull as they ought to nourish and obey the motions of of the Spirit and to lay hold upon the offers of mercy and to use those means which God hath prescribed in his word Or else VI. Because God would inure them to labour at the first that so by exercise they may grow the stronger Wherefore if we desire to find Christ and to bring him home to our souls let us labour to remove these impediments and learn First to subdue and bring under all our corruptions and take heed that we be not subdued or brought under by any And Secondly to be humble and poore in Spirit and low in our own eyes And Thirdly to use the world as though we used it not and not to love it or set our hearts upon it And Fourthly to seek Christ with all our hearts and with all our soules And Fifthly To be carefull to attend to the motions of the Spirit and the calls of the word And. Sixthly to be constant and couragious in the use of all Holy meanes untill the Lord have fully revealed himselfe unto us for although hee come not within a little time yet he will certainly come at the last And therefore I. Be not discouraged neither faint II. Pray unto him to reveale himselfe and to be found by us Psal 31.16 and 80.3 7 19. and 119.135 III. Doe not delay or slack this search of Christ And IIII. Labour to remove all impediments out of our way and then hee that shall come will come and not tarry Sect. 5 § 5. O VVoman great is thy Faith Many profitable Quaeres will here bee made namely Quest 1 Whence had this Woman this great Faith Answ St. Marke saith that she heard of Christ and so according to St. Paul Rom. 10.14 her faith came by her Hearing Quest 2 How did the Woman approve her Faith to bee great Answ By her works as true faith ought to be confirmed Iames 2. Quest 3 What workes were remarkable or observable in this Woman Answ 1 First her comming unto Christ she flyes not to Witches or Inchanters or Idols or the intercession of the Saints or the mediation of the Apostles but onely unto Christ the Saviour of the world Secondly this woman by her comming unto Answ 2 Christ doth shew her love unto her Neighbour For the Law enjoynes the love of our Neighbour and the Gospell commends it as a good worke and this woman doth shew by her petition Lord be mercifull unto me and help me that she was as sensible of her daughters miseries as if they had been her own and besought Christ as earnestly in her behalfe as she could have done for her self observing herein the Apostles lesson Weep with those that weep Rom. 12.15 Thirdly this Woman prayes unto Christ Answ 3 which is an acceptable worke unto God when it is performed by his Children yea she invocates and implores his mercy in whom she only beleeves She doth not call upon or cry after the Apostles but onely prayes unto Christ And yet the Papists do alleadge this place to prove the intercession of the Saints But I. We doe not reade that she cryed after the Apostles but only unto Christ And II. The Apostles as yet were living and we deny not but the living may pray for the living though neither for the dead nor unto them III. The Apostles though not sought unto sue unto Christ as it seemes to help her because Christ answers I am not sent but to the lost sheep of Israel verse 24. but yet they prevail not and herein the Popish invocation of Saints is like unto this But Pareus s pag. 755 thinkes that the Apostles did not entreat Christ in her behalfe but disdained her desired that Christ would stint her lowd clamour and cause her to depart because with her cryes she troubled them Dimitte eam vel abige Drive her away Lord because she troubles us And therefore let us not with Papists forsake Christ and flee unto the Saints but with this faithfull Female let us First pray our selves unto our God his Christ And Secondly let us continue praying as she did untill we be heard And Thirdly let not our basenesse or unworthinesse hinder either us from praying or our faith in praying but let it be rather an Argument unto us that we shall be heard because the Lord never sends such empty away as are truly sensible of their unworthinesse Fourthly another good worke observable Answ 4 in this woman is Patience for shee patiently suffered her selfe to be called Dog and to bee sleighted as it were by Christ Fifthly in this woman we see a singular humility Answ 5 as well as perfect patience For our Saviour saith It is not good to take the Childrens bread and to cast it to Dogs And what saith this woman unto it I. She doth not
them at all Secondly they persevere and continue crying but yet they gaine nothing thereby Thirdly afterwards as though they had done some evill thing they are reproved and blamed by the multitude for their prayers Yet notwithstanding all this they doe not desist but are so much the more fervent in their prayers as is here plainly expressed and they cried so much the more How many things are herein implyed Quest 1 Two namely Answ First their perseverance they give not over but continue praying To teach us That we must be perseverant in prayer and Obser 1 continue therein untill we have obtained that which we want or else untill Gods will be otherwise revealed Read Rom. 12.12 and 1. Thes 5.17 Luke 18.1 c. Matth. 7.7 and 26.42 44. Why must we continue thus in prayer Quest 2 First because God by with-holding from us Answ 1 what we want and desire doth thereby onely prove whether wee will give over praying or not Secondly because if we persevere in prayer we Answ 2 shall be holpen For I. We can obtaine nothing without perseverance And II. If we persevere in prayer we shall obtaine what we desire Hitherto saith Christ ye have asked nothing in my name but ye have obtained it Iohn 14. and 1. Iohn 4.16 Thirdly we must continue in prayer because Answ 3 at least it is a comfort to those who are afflicted and hence CHRIST prayes when his soule was troubled and St. Iames commands all to pray when they are afflicted Iames 5.12 Yea Fourthly we must continue in prayer because Answ 4 I. It is the service of God And II. The solace of the soule And III. The remedy against evill Secondly the next thing implied in these words And they cryed so much the more is the fervour and zeale of the blind men Whence we learne That wee ought to pray fervently as well as Obser 2 perseverantly Rom. 12.12 Hâ—â— observe these things namely I. We stand in need of many things but we can expect nothing without prayer Iames 4.2 Jf we would have we must aske Matth. 7.7 For prayer is the cause and condition without which we cannot and by vvhich we may obtaine any thing at Gods hand and therefore it is necessary that we should pray II. We are hindred from good things by Sathan who is expelled and driven away by prayer alone and therefore great reason there is that we should pray III. Jt is the remedy against temptation as appeares by our Saviours admonition Pray lest ye enter into temptation And therefore if we would be preserved from sinne we must pray IV. Prayer is a part of Gods worship and service now he is to be worshiped in spirit and truth and served with all the heart and with all the soule And therefore we must offer up unto him spirituall hearty and fervent Prayers CHAP. XXI Vers 5 VERS 5. Tell ye the Daughter of Sion Behold thy King commeth unto thee meeke and sitting vpon an Asse and a Colt the Foale of an Asse Our Saviour here by calling himselfe a King ministers occasion unto us to consider a little of his Kingdome and the nature thereof because King and Kingdome are Relata Quest 1 What is the Kingdome of Christ Answ That whereby he doth dispense and administer with authority and power all things which belong unto the salvation of men Psalm 2.6 Daniel 2.44 Luke 1.36 Quest 2 What are the properties of this Kingdome Answ 1 First it is an Universall Kingdome and that in three regards viz. I. Jn respect of all ages Matth. 22.43 44 45. For it hath beene from the beginning and shall be unto the end of the World II. Jn respect of all sorts of men which belong unto this Kingdome for there are some of all nations and vocations which belong thereunto Daniel 7.14 Revelat. 17.4 III. Jn respect also of all creatures inasmuch as they belong unto the good of Gods chosen and promote or helpe forward their salvation Ephes 1.21 22. Answ 2 Secondly this Kingdome is in the very soules and consciences of men Rom. 14.17 Yea Answ 3 Thirdly it dispenseth both eternall life and death Revelat. 1.18 Answ 4 Fourthly it is an eternall Kingdome Daniel 2.44 and 7.14 Answ 5 Fifthly the last property of this Kingdome is this Jt brings true peace and perfect happinesse to those who are heires thereof Esa 9.6 Ephes 2.16 Hebr. 7.2 And hence this Kingdome is called in Scripture sometimes the Kingdome of God sometimes the Kingdome of peace and glory somtimes the Kingdome of light and glory and sometimes the Kingdome of heaven and the world to come Hebr. 2.5 Quest 3 What is the duty of the Subjects of this Kingdome Answ 1 First they must admire the singular humility of their Lord and this our Saviour seemes to intimate and imply in this word Ecce Behold Tell yee the Daughter of Sion Behold thy King commeth unto thee meeke c. Jt must needs breed and beget admiration in us if we doe but consider these things viz. I. Who comes The King of glory and the glory and splendor of the Father II. Unto whom doth he come Unto those who drinke iniquity like water Iob. 15. And therefore Christs comming unto us is no other then First the comming of light to darknesse And Secondly the comming of righteousnesse to unrighteousnesse And Thirdly the comming of life to death And therefore how can we but admire it Elizabeth wondred whence it was that the Mother of her LORD should come and visite her and we have much more cause to admire why the Lord himselfe will come to visite us Secondly the Subjects of this King or Kingdome Answ 2 must rejoyce for the benefits they reape by their King and priviledges they enjoy by being Subjects of this Kingdome And this seemes to be implyed here in these words Thy King commeth unto thee Every Christian should labour to make of this Tibi a Mihi that so they might say My LORD CHRIST hath come Mihi to me for this will afford true and solide joy Wherein must we rejoyce Quest 4 First in prayer because whatsoever we begge in Answ 1 the name of this King we shall obtaine Secondly in anxiety and sorrow for our sinnes Answ 2 because this is a faithfull saying That this King came into the World for the salvation of Sinners Thirdly in tentation because we have a King Answ 3 who is potent yea Omnipotent and therefore let us call upon him that he may destroy the workes of Sathan in us Fourthly in persecution poverty sicknesse and Answ 4 the like because he is our comforter in persecution our riches in poverty our Physitian in sicknesse yea all in all unto us and therefore we have great cause to rejoyce in him Here it may be objected oh but he deferres long for J have beene in misery and prayed unto him Object and expected helpe from him and yet am not delivered how therefore can J rejoyce in affliction First be not dismaid