us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
unto God wherein many things are observable What is this true Fast Quest 7 I answer It is described thus Answ Fasting is a forsaking and refusing of all those things which are pleasing and delightfull unto our natures accompanied with humiliation and sorrow of the minde that thereby wee may obtaine divine clemencie or mercie and favour from God d Muscul s Whence it appeares that it is not an outward action only as some would have it for qui in solâ abstinâ—â—tiâ collocat maximè vitupâ—rat e Chrysost s hee that placeth fasting in a bare abstinence from meat doth most of all disgrace it As the keeping of the Sabbath is not onely to forbeare working but to serve God in his Temple so fasting require something else than a mere forsaking of meat it being a mixt action Quest 8 What actions are required unto a true Fast Answ I answer the actions are of three sorts to wit either first externall or secondly mixt or thirdly internall First there are externall actions required unto a true Fast viz. First an abstinence from meat wherein three things are to bee considered first the time or continuance of this abstinence ut duret jejunium quousque durat exercitium f Calvin s this abstinence from meat must be continued so long as the time set apart for fasting doth endure Secondly the quantity if any thing be received within that time it must bee very sparingly taken that is neither I. too much of any thing neither II. too often g P. Mart. but first one refection or refreshing onely secondly a supper not a dinner Thirdly the qualitie all daintie things that day must bee omitted that is both gorgeous attire and dainty food And this abstinence of meat is the first externall action Secondly the second externall action required in a true Fast is a cessation from labour and our daily and ordinary imployments Thirdly reconciliation with our brethren for all jarres contentions strifes and debate are then to bee layd aside lest otherwise wee doe as the Jewes did Fast with debate h Esa 58.4 Carnem non comedis sed comedis fratrem thou wilt not touch flesh but thou wilt bite and devoure thy brother even upon the fast day sayd Saint Basil apud Anthon. S. de Iejun Fourthly an other externall action required unto a true Fast is Almes and that which wee spare from our selves to spend upon the poore This is the fast that I have required sayth the Lord to deale thy bread to the hungry and to never the naked i Esa 58.7 Secondly unto a true Fast are required mixt actions which are partly externall and partly internall viz. First Mourning and sorrow as wee may see in all these examples the Israelites being twice overcome by the Benjamites they fast and weepe k Iudg. 20 26. the people of Israel being gathered together to Mizpeh weep and fast l 1 Sam. 7.6 Read also these places 2. Chron. 20.3 Nehem. 9.2 Joel 1.14.15 and 2.13 where wee shall see that fasting is stil accompanied with sighes teares godly sorrow being the true way unto repentance never to bee repented of m 2 Cor. 7 10. Secondly Prayer unto God is to be adjoyned unto true fasting read all the former places and thereunto adde these Jonah 3.8 Nehem. 1.4 Luk. 2.37 Acts 13.3 and 14.23 In all which wee shall see this practice observed Now in prayer must bee these three things First the confession of our merit that wee have deserved the severest of Gods judgements for our sinnes Secondly the begging of pardon for those sinnes which we have committed and for which wee have deserved these plagues Thirdly the deprecating of those judgements which wee have justly deserved for our iniquities And all these are to bee uttered with strong cries unto the Lord. Now these two Mourning and Prayer are called mixt actions justly because the sorrow of the heart is expressed by the sadnesse of the countenance and the desires of the soule are made knowne by the words of the tongue for out of the abundance of the heart the mouth speaketh Thirdly there are internall actions required vnto a religious Fast viz. First humiliation Rend your hearts sayth the Prophet in your fasts n Ioel. 2.13 and not your garments where hee doth not prohibite outward mourning but doth exhort to adde thereunto internall humiliation and the sorrow of heart Secondly preparation unto prayer to wit I. Meditation and examination of the conscience II. Repentance as in Ninives fast every man was charged to turne from his wicked wayes o Iona. 3.8 and to the Jewes God gives the same lesson in their fasts to loose the bands of wickednesse p Esa 58.6 So that hence wee may learne which is a compleat fast and wherein it consists viz. First an abstinence from meate for the time of the fast as farre as thy strength and health will permit Secondly and from all mirth and delight And thirdly from all labour and work that thou mayest the better intend spirituall duties Fourthly that which is saved in thy family that day by thy fasting give it unto the poore Fiftly examine thy heart and life and meditate vpon thy sinnes Sixtly repent thee seriously and solidly of all thy sinnes purposing not onely to leave them for ever but also to loath them with a perfect hatred 7ly go unto the house of God and there implore the throne of grace that God would graciously bee pleased I. to enable thee to serve him aright to worship him with spirituall worship to obey his word which either by reading or preaching is taught unto thee II. That hee would worke true repentance in thy heart turning thee from sinne unto himselfe III. That hee would bee pleased to bestow upon thee that grace for which thou fastest whether it be the enjoying of some blessing as yet wanting or the removing of some judgement which lies upon thee What is the use or end of this true religious Quest 9 fast I answer either first Ordinarie or secondly Answ Extraordinarie First the ordinary end of fasting is two-fold First to subdue the flesh I beate my body saith Paul and by fasting bring it into subjection q 1 Cor. 9.27 whence wee may observe that there is often need of fasting because Sathan is strong and we are but weake and therefore those that are tempted must pray against temptation and if prayer prevaile not then fast if the buffet of Sathan yet remaine then persevere in fasting for God will come at the last as hee did unto the Israelites who although they were twice overthrowne yet continuing in prayer and fasting at last they give the Benjamites a mortall overthrow r Iudg. 20. yea untill God give us victory over those corruptions which struggle against us his grace shall sustaine and support us Å¿ 2 Cor. 12 9. if wee but persevere in fasting and prayer Secondly the other ordinary end of
Answ 2 the worship of God but onely perswades him to adde the worship of him thereunto that is to worship both God and him wherfore our Saviour well and properly answers by adding Solum alone teaching us that God is not rightly worshipped except he be onely worshipped or the worship of the creature is contrary to the worship of the Creator that is not onely the internall affection and worship of the heart which is forbidden in the first commandement but also the externall worship of the body forbidden in the second commandement non incurvabis nec coles thou shalt not bow downe unto nor worship any other thing besides the Lord. The word which the devill useth verse 9. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs unto the outward worship of the body and is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vaine-glorious or one that loves glory or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I incline my selfe or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I kisse as the Papists doe the Popes feete or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hat and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a mooving of the hat Now all spirituall worship both externall and internall is the Lords prerogative and peculiar unto him alone and therefore hee is not truely worshipped except onely worshipped VERRS 12. Now when Iesus had heard that Iohn was cast into prison Vers 12 hee departed into Galilee Why did Christ depart from Iudea into Galilee Quest Answ 1 Many causes may be rendred hereof First some say he did this as he was one of Iohns auditors and therefore John being taken away Observ 1 hee would abide here no longer Teaching us that the godly will rather change their habitations and places of abode then be deprived of the ministrie of the word But this was not the cause of Christs departure and therefore I prosecute it no further Answ 2 Secondly some say Christ did this as he was God to revenge Johns imprisonment by taking away his grace and gracious presence from those that had persecuted John his messenger and Obser 2 forerunner Teaching us that God will bee avenged of those that oppresse and persecute his Ministers but this was not the cause neither of Christs departure and therefore I leave it Answ 3 Thirdly Christ did this as hee was a Man flying from that imminent danger wherein hee Obser 3 was teaching us that it is lawfull for us to flye persecution or any danger that hangs over our heads observing these cautions First if our calling will suffer it here it is more lawfull for people to flye from those cities that are infected with the plague then for Ministers because the calling of the one will rather permit it then the calling of the other Secondly if our flight or departure may be without the offence of the weake those that professe to have a sure trust and confidence and affiance in the providence and protection of God doe often give a great scandall to those that are infirme by their fearefulnes and speedy departure upon any conjecture suspition or probability of danger Thirdly if our life preserved by departure and flight may bring more glory to God and more benefit unto his Church then our death it is lawfull to depart Answ 4 Fourthly Beza denies that Christ fled First because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies redijt non discessit hee returned not hee departed Secondly because the place hee went unto was lesse safe then this from whence he departed Galilee beeing under the jurisdiction of Herod Antipas which Iudea was not Wherefore hee answers that Christ returned into Galilee that hee might succeede unto Iohn who was now shut up in prison in the Evangelicall office and preaching of the Gospel VERS 13. And leaving Nazareth Vers 13 hee came and dwelt in Capernaum c. Why doth Christ leave Nazareth Quest Answ 1 First because it was lesse safe say some But this was not the reason of it for first when Ioseph was afraid to goe into Iudea he turned aside into Nazareth Matth. 2.23 which was in Galilee verse 22. yea secondly Capernaum was the more famous place and therefore the more dangerous Answ 2 Secondly Christ left Nazareth because hee was there unworthily handled for first his word was there contemned and despised hence it is said that he did not many mighty workes there because of their unbeleefe d Matth. 13.58 Marke 6.4.5 Secondly he had violence there offered unto him for they rose up against him and thrust him out of the city and led him out unto the edge of of the hill that they might cast him downe headlong e Luke 4.29 VERS 14. That it might bee fulfilled Vers 14 which was spoken by Esaias the Prophet saying § 1. Vt impleretur that it might be fulfilled Sect. 1 Christ left Nazareth and came to Capernaum Object for another cause then the accomplishing of this prophesie to wit first because Iohn was cast into prison and secondly because the Nazarens were ungratefull unto him in not beleeving either him or his doctrine how then saith Saint Matthew that he did this That the saying of Isaias might be fulfilled I answer Answ Christ did depart from Nazareth for the forenamed causes but yet God doth direct this his departure unto a further end to wit that which is mentioned here by the Evangelist the accomplishing of the prediction Observ Teaching us that those things which proceede frō second causes are ordained by the providence of God unto a higher end Ioseph was sold wickedly and maliciously by his brethren but the Lord ordered it for good both to him and them a Gen. 45.5 The raine-bow proceedes from naturall causes but yet God hath ordained it as a signe or a memorandum of his promises b Gen. 9.13 Christ was slaine by the Jewes out of malice and yet did no more then was preordained by God c Acts 3.18 For first in him we live and move and have our being d Acts 17 28. Secondly he is not an idle spectator as some of the Philosophers in their idle speculations imagined of the passages of the world but his providence doth begin every motion or action Yea thirdly unto what end God at first intended any thing unto that same end he doth at last dispose of it Sect. 2 § 2. That it might be fulfilled which was written by Isaias the Prophet saying How is this Prophecie fulfilled Quest Answ I answer in that those that sate in darkenesse Esai 9.1 enjoy light by the preaching of the Gospel of Christ Esai 9.2 Vers 16 VERS 16. The people which sate in darkenesse saw a great light and to them which sate in the region and shadow of death light is sprung up Sect. 1 § 1. The people which sate in darkenesse Who were in darkenesse before Christ came Quest Answ All the world not some few of the Gentiles or Jewes onely but all men by nature without Christ were under darkenesse and death The
are made e Staplet Ibid. And therefore it followes not that because Christ is a Law-giver therefore he must make new lawes disanulling or opposing the old Secondly Christ saith Ego dicâ— I say not as Arg. 2 the Prophets were wont to doe Haec dicit Dominus Thus sayth the Lord and therefore Christ here opposeth himself to the law of God The reason why Christ sayth I say Answ is not because hee speakes contrary to that which his Father had spoken formerly by his Prophets but because whatsoever he speaks from the Father he speakes from himselfe which the Prophets did not Propheta ad conservos Christus ad serâ—os f Chrysost sup Christ as a Lord speakes unto his servants and therefore saith I say unto you the Prophets as the servants of the Lord speake unto their fellow servants in the Lord and therefore say thus saith the Lord. Thirdly Stapleton proves this from examples Christ saith he addes new Lawes and therefore Arg. 3 he opposeth the Law of God he proves the proposition thus First Christ saith thou shalt not sweare at all vers 34. I answer it was never lawfull or allowable by Answ 1 the Law of God to sweare by those things which Christ reproves wherefore this was no new Law Secondly Christ teacheth that Divorce is never lawfull but for adultery or fornication vers 32. I answer this was an old Law and no new one Our Saviour himselfe saying that from Answ 2 the beginning it was not allowed for a man upon every occasion to put away his wife g Matth. 19.8 Thirdly Christ teacheth us under the Gospel to love our enemies vers 44. Answ 3 This was an ancient law If saith the Lord thou meet not thy friends but thy enemies Oxe or his Asse going astray thou shalt surely bring it backe to him againe h Exod. 23.4 Now none can deny but this instance doth plainely imply and injoyne love to our enemies But if any be so blind that they cannot see it or so obstinate that they will not acknowledge that it may hence bee deduced or proved that wee ought to love our enemies let him listen then to the wise man If thine enemy be hungry give him bread to eate and if bee bee thirsty give him water to drinke c i Pro. 25.21 And therefore that addition which our Saviour speakes of vers 44. Thou shalt hate thine enemy is a falsification of the Pharisees as shall bee shewed afterwards and was never injoyned by the Law of God Fourthly Christ teacheth us to love our brethren and calleth it his Commandement John 14.15.21 and 15.10.12.17 and John 13.34 and Saint Paul cals it the Law of Christ Galat. 6.2 Answ 4 This was no new commandement but an old given in the Old Testament David expresly commends and implicitly commands this brotherly love Oh how good and joyfull a thing it is for brethren to dwell together in amity and unity Psal 133. c. Yea our Saviour saith the one halfe of the Law is to love our neighbour as our selfe Mat. 22.49 which words are taken from Lev. 19.18 And therefore I may safely those rubbes removed out of the way conclude this question that certainely Christ doth not here oppose himselfe to the Law of God but to the expositions of the Pharisees Quest 2 Why did not Christ who was the true Messias ordaine new Lawes for those to walke by who were under the Gospell Answ 1 First because the Law of God was perfect Psal 19.7 and wonderfull 119.129 and spirituall Rom. 7. extending it selfe to the inward man as well as the outward for it forbids coveteousnesse and condemnes the internall concupiscence of the heart in the tenth Commandement God is to be worshipped in spirit and with spirituall worship Joh. 4.24 this also the Law commands Salomon perswades us to give God our hearts Prov. 23.26 and Moses to love and serve God with all our hearts and with all our souls Deut. 6.5 And therefore there was no need of a new Law the old being such as hath beene said Secondly whatsoever Christ taught or desired Answ 2 to teach to his Apostles and Disciples and to all his dispersed through the whole world was included prescribed and laid down in the Law and therefore there was no necessity of framing new Commandements We read of three principal Lawes which Christ commends unto all that are under the Gospell the first is to keepe the Commandements Mat. 19.17 Now this is injoyned in the Old Testament The second is to love the brethren or our brethren this also was commanded in the Law The third is to believe in Christ but this is the Commandement of the Father k 1 Ioh. 3.23 § 2. But I say unto you The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity and he doth not endeavour to prove this from the best most learned or most ancient Rabbines but onely from his word that he might teach us Observ that the onely fountaine of truth is in his word Christ doth not say It was said of old thou shalt not kill c. but Rabbi Salomon or Ben-Ezra doth not say so But I say unto you that hence wee might learne that the true tryall of antiquity is in the Holy Scriptures and therefore wee are commanded to search them Ioh. 5.39 to repaire to them Esa 8.20 because by them we are regenerated 1 Pet. 1.23 from them we have faith Rom. 10.17 yea they are able to make us perfect l 2 Tim. 3 16. The Church is our Mother therefore shee must be subject to God our Father for the wife ought to be so unto the husband and hence Saint Paul would have us to wave the opinion of an Angell rather then of the word of God m Gal. 1.8 much more then of a Father who is subject to errour as was shewed in the former verse Is there no use at all to be made of Antiquity Quest or of the opinions workes and writings of the Fathers and Ancients First in generall the true use of the Ancients Answ 1 is not to establish a new way unto heaven but to facilitate the old not to teach new opinions but to expound and explaine the ancient truths which are couched in holy writ Secondly more particularly the true use of Answ 2 the Fathers and ancient writers consists In these 4. things to wit First in the exposition of the Scriptures which is twofold namely either Positive as for example this exposition of Scripture is true because the Fathers so interpreted it This followes not Privative this exposition is false because none of the Fathers so give it here observe two things namely First this is no certaine or generall rule because often all the Fathers of some one time or for a long time have been mistaken as was shewed in the former verse in the exposition of Gen. 6.2 and 2 Cor. 4.4 Secondly this is
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
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
is unlike in three regards viz. I. In respect of the objects or things loved For God and man who are to be loved are divers objects II. In respect of the originall For the love of our Neighbour springeth from the love of God but not contrarily III. In respect of the degree for wee are to love God more then our Neighbour Sect. 5 § 5. Thou shalt love thy neighbour Quest How can we love our neighbour at all seeing we are commanded to love God with all our heart soule and mind Answ 1 First the sincere and true love of our Neighbour is not contrary to the Love of God but according or agreeable thereunto and therefore it takes nothing away from the love of God but is rather a fulfilling thereof Answ 2 Secondly he who loves not his neighbour loves not truely his God The husband is commanded to love his wife even as CHRIST loved his Church and yet he may love his children too yea if he love not his children it is an argument that he loves not his wife a◠the mother of his children The wife is commanded to love her husband and yet she may love her children yea if shee doe not love them it is certaine that shee doth not love her husband the Father of her children Children are commanded to love their Parents and yet they may love their brothers and sisters yea if they doe not love them it is a signe that they doe not love their Parents truely And thus except we love our Neighbour we cannot love our God 1 Iohn 4.20 Sect. 6 § 6. As thy selfe Quest In what sense is our neighbour to be beloved as wee love our selves Answ In this precept Sicent As doth not denote an universall and absolute parity or equality but an analogy and resemblance which likenesse or resemblance principally consists in these things namely First as we would neither doe nor wish evill unto our selves so neither must wee unto our neighbour Secondly as we wish well and doe good unto our selves so we must also unto our neighbour Thirdly as we doe this unto our selves out of a true love unto our selves so also must we unto our brethren Fourthly as we love our selves for Gods sake so wee must love our brother for his sake also Fifthly as wee must not so love our selves that we would sinne rather then displease our selves so neither must wee so love our brethren that we would condescend unto evill rather then displease them Sixthly as we must not love our selves more then God so neither must we love our neighbour more then him Sect. 7 § 7. Vpon these two hang all the Law and the Prophets Quest 1 Wherein doth the whole Law of God consist Answ 1 First the Lord hath summed up all that he requireth in one word Love Rom. 13.10 Love is the fulfilling of the Law Answ 2 Secondly he hath enlarged this word in two In this place verse 37 Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy selfe Thirdly he hath enlarged these two into ten words Deuter. 10.4 And he wrote on the Tables Answ 3 the ten words Fourthly he hath yet further enlarged them into Answ 4 Moses and the Prophets in this verse On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent hang even as we hang a thing upon a naile Esay 22.23 so the Law and the Prophets hang upon these two precepts Fifthly Love the contents of the Law is twofold Answ 5 viz. I. Of God which consists in worship and therefore First we must worship the true God with internall worship and the love of the heart Precept 1. Secondly we must worship the true God truely Now this true worship of God is described both I. Generally that is we must worship nothing with God but worship him without all mixture of Idolatry Precept 2. And also II. Particularly where we learne that his worship is either First private for we must honour and reverence his name and not blaspheme it Precept 3. Or Secondly publike which consists in the workes of the Lords day II. Of our brother Now this love is either First externall and consists in duties which are either I. Publike and enjoyned Precept 5. Or II. Private towards our neighbour that is First towards his person Precept 6. Secondly towards his chastity Precept 7. Thirdly towards his substance Precept 8. Fourthly towards his reputation and good name Precept 9. Or Secondly internall described Precept 10. And thus we see the summe and contents of the Law Why doth our Saviour reduce all the Commandements Quest 2 to these two the love of God and of our neighbour Because as man consists of two things namely Answ a soule and a body so the body of Religion consists of these two Precepts And as we see all things with two eyes and heare all things with two eares and smell all things with two nostrils and worke with two hands and walke with two feete so in like manner in these two Precepts viz the love of God and of our neighbour we see heare and worke all things that are necessary to salvation And therefore aptly are they reduced by our Saviour unto these two Aureum opus Page 45. What is the meaning of these words On these Quest 3 two hang all the Law and Prophets The meaning is that all other legall obedience Answ which is contained in Moses and the Prophets doth spring from our love unto God our neighbour In the Prophets also is the promise or doctrine of the Gospell Object therefore CHRIST seemeth not to speake aright in this place He speaketh of the doctrine of the Law not of the Promises of the Gospell Answ as appeareth by this question of the Pharise which was the chiefe Commandement not which was the chiefe Promise And therefore CHRIST answereth him directly Vers 43.44.45 VERS 43.44.45 He saith unto them How then doth David in spirit call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstole If David then call him Lord how is he his Sonne Sect. 1 § 1. How then doth David in Spirit call him Lord. David here Prophesying of CHRIST and ordinarily called The Prophet David may moue this Quaere How he was a Prophet and how he Prophecied Quest There were two sorts of Prophets namely Answ First some were Prophets by inspiration and office that is who continued still to be Prophets as Esay and Ieremy now these were properly called Prophets ordinarily the Jewes called them Prophetae per missionem Prophets by message Rabbi David Rimchi praefat in Psal Secondly some were Prophets onely by inspiration and these lived not as Prophets neither continued they in that calling and thus David and Daniel are called Prophets although the one was a King and the other a Courtier and these the Jewes called Prophetae per Spiritum sanctum Prophets
in Christ the head of the Church when he was upon earth is now in the Pope his Vicar generall upon earth but Christ had both Regall and Sacerdotall power i. e. was both a Priest and a temporall King when hee was upon the earth Therefore the Pope is such both a Priest and a Prince having power Temporall and Spirituall over people and Princes The whole argument I meddle not withall referring the Reader to the learned Frenchman a Camierus Tom. 2. lib. 15. cap. 4. Sect. 1.2 3. de Temp. Papa potes I will onely prosecute one particular of the Minor proposition Wee deny that Christ was a temporall King upon earth and therefore although the Pope were his Vicar which is not yet proved by them by any unanswerable or unanswered arguments yet hath he not Regall power given unto him That Christ was a temporall King some of them b Carerius prove from this verse the Orientall Kings or wise men of the East aske where is he that is borne King of the Jewes therefore they confesse he was a King and they honour him as a King by presenting gifts unto him To this I answer first it cannot bee denied Answ 1 but that Christ was called by the Wise Men a King Secondly but whether they call him a temporall Answ 2 King or not that is the question and Carerius proves it not but others witnesse c Chrysost hom 6. in Matth. that they came unto Christ as unto God and then certainely they do not enquire for him as a temporall King Againe it is most probable and agreeable Answ 3 unto reason that they call Christ an heavenly King not an earthly as may appeare thus If these wise men had acknowledged no other thing in Christ but onely that hee was the temporall King of the Jewes that is a King of a very small people then had they had no cause to have undertaken this long journey for the sight of him but rather cause not to have moved a foot out of the way for him the earthly King of the Jewes not belonging at all unto them Answ 4 Lastly I answer when they find Christ they worship him which argues that they acknowledge him not to bee an earthly but a heavenly King for although temporall Kings amongst them were wont to bee worshiped yet none before their coronatiō when they were actually Kings which could not as yet be his nativity being neither knowne unto nor taken notice of by the Jewes and therefore all interpreters in a manner agree that they worshiped him as a God I referre the studious Reader here to Opus imperf in Matth. hom 2. and Salmeron Tract 38. Tom. 3. and Anselm s and cyprian serm de stellâ Magi and August serm 29. de tempore Divers questions from this verse may be made concerning this STARRE I will onely propound those which I conceive to bee of most weight and of greatest necessity to be knowne Quest 1 First how was Christ manifested to the wise men Answ Answer by a starre they confesse at Jerusalem we have seene his starre and they conclude that a new starre doth portend a new King Quest 2 Secondly why was not Christ manifested unto the Wise Men who were Gentiles by a speaking Angell rather then by a dumbe and silent starre seeing that he was so revealed unto the Israelites an Angell from heaven totidem verbis even in plaine termes telling them of his nativity d Luke 2.10.11 Answ 1 First some say this was done for the fulfilling of Balaams Prophesie e Numb 24.17 That a starre should rise from Iacob but this is false for the Prophet speakes there of Christ himselfe under the type of David who should tame the Moabites and all his enemies Answ 2 Secondly this was not done without a mysterie which was this the Messias was to bee notified and made knowne unto the Gentiles not immediately from heaven but mediately by the Jewes For out of Zion went the law and the word of the Lord from Ierusalem f Esa 2.3 Yea to the Jewes onely were committed the divine oracles of God g Rom. 3.9 and from them flowed salvation unto the Gentiles h Ioh. 4.22 Thirdly the Iewes were more worthy then Answ 3 the Gentiles at least in the Lords esteeme and therefore God did send messages unto them by Angels the Gentiles were dogs and were but to gather up the crums that fell from them and therefore God admonisheth them by a starre i Haymo s Answ 4 Fourthly the Iewes were directed by reason in their actions and therefore God sendes reasonable Angels unto them but the Gentiles know not how to use reason aright and therefore God gives unto them a signe k Greg. s Matth. 2. ◠349. Answ 5 Fiftly Christ was revealed unto these Wise men by a starre for a two-fold admonition viz. I. That they might be admonished of the person of Christ that this Iesus who was borne at Bethlehem was that King to whom as the latine Church sings both sunne and moone and starres and aire doe chante by turnes or unto whom every thing that hath breath should sing praise l Psal 150. vers last II. This was done that they might bee admonished of the benefits they should receive by Christ viz. that by a true and lively faith in this King a new starre of the true acknowledgement of God should arise in the hearts of the faithfull which should diffuse his light and send forth his bright beames into the obscure world for where the understanding is enlightned and the affections by a true zeale throughly enflamed there is light and brightnesse in the life and conversation Sixtly and lastly I answer the Wise Men Answ 6 were skilfull in Astrologie and Astronomy and therefore God revealed Christ unto them by a starre m Chryos Calvin supra where we may observe two things first God makes Christ knowne to the Israelites to the Priests to the Persians and to Herod Secondly hee makes Christ knowne unto these by things best knowne unto every one of them and most credited Christ was manifested to the Israelites by an Angel Luke 2.10 to the Persians by a starre to the Priests and Herod by the Priests and Magi of the Persians in this Chapter Thirdly it may bee demanded what manner Quest 3 of starre it was by which Christ was revealed unto the Wise Men Many grossely and ridiculously answer this Answ 1 question which answer I will but barely recite I. Some say it was an Astrologicall constellation by a certaine influence shewing Christ because these Wise Men say we have seene his star II. Others say this was the Holy Ghost who in the shape of a Dove was seene of the Jewes when hee descended upon Christ a Ioh. ◠32 III. Others say it was that Angell which appeared unto the Sheepherds b Luke 2 9.10 of which opinion was Chrysostom But the Angels never appeared
oppression c. All which temptations the poore man is lesse frequently assaulted withall Fourthly in the enjoying of riches the rich man is tempted unto Contentions and Suites and Pride and Intemperancy and Pleasure and Unchastity and that because hee is rich and his money will supply him in all these and procure him whatsoever his wicked heart may long and lust after but the poore man to whom this fewell is wanting must needs be more cold and lesse forward unto any of these then the rich man is And therefore in these regards we may safely say blessed are the poore § 3. The poore in spirit What is meant here Sect. 3 by Spirit Quest. 1 First some understand the Spirit of God and Answ 1 give this sense Blessed are the poore in spirit that is blessed are they who are poore for the Holy Ghost or who are made or become poore in will for the Holy Spirit h Hierom. ss Hence Bellarmine collects the vow of poverty but yet doth not so understand this word spirit Answ 2 Secondly some understand the humane spirit and this is the truth It is hence doubted whether by the humane spirit be meant the will or the cogitations This will the more clearly appeare by the exposition Quest 2 position and interpretation of this word Poore Answ Poverty in Scripture is threefold viz. either Affliction thus David saith I am desolate and poore that is afflicted i Psal 25.16 Want and this is threefold either in Act but not affection which is poverty by necessity Affectiō but not in act which is poverty by wil not poverty indeed Both Affection and Act k Bellar. de Monac lib. 2. c. 20. Humility Hence there are three expositions of the word some First expounding it of Affliction Secondly some of want and poverty Thirdly and some of humility First some by poore understand the afflicted thus Calvine s expounds the word but Bellarmine altogether rejects this because this verse then would bee one and the same either with vers 4. or 11. that is if by poore were meant afflicted men then it is the same with those that mourne vers 4. or those that are persecuted vers 11. Secondly some understand this word de egestate want or poverty in temporall possessions and this exposition onely delights the Cardinall Bellarmine who yet takes it neither for poverty in act onely or in affection onely but in both adding over and above these two things viz. First Affection is twofold Of Truth this is naturall affection and is without any heart of zeale l è Bern. Serm. de festo omn. Sanct. Of Charity this is a spirituall affection for the love of Christ and this he meanes here Secondly hence he collects that poverty is not onely to bee brooked and borne but also to be vowed this collection was gathered with the left hand for many things please God ipso imponente when hee layes them upon us which please him not te assumente when men undertake them of themselves without either his imposition or injunction It is pleasing unto God when men are patient and contented in their poverty the Lord laying it upon them to exercise and try them thereby but it displeaseth the Lord when men impose poverty or misery upon themselves the Lord not requiring it at their hands but blessiing them in temporall things Obiect 1 But Bellarmine gives us a triple reason that we may take our choice for the confirming of his deduction First because our Saviour meanes onely such in this place blessed are the poore in spirit that is such as willingly make themselves poore Answ 1 It is evident that Christ speaketh not of outward poverty but of the humility of the minde First because it is so expressed Blessed are the poore in spirit Secondly the Prophet David in the same sense saith I am poore m Psa 25.16 yet was hee a King and abounded in riches Thirdly our Saviour our saith The poore receive the Gospell n Mat. 11.5 yet were they not all poore in substance that received Christ as wee may see in Nicodemus Ioseph of Arimathaea and Zacheus But if this reason please not the Cardinall hath provided us a second and that is Because poore here is opposed to rich Luke Obiect 2 6.24 To this wee answer First although Christ Answ 1 saith Woe unto the rich yet he meaneth not all rich men but such as trusted in their riches for such onely are excluded the Kingdome of Heaven o Mark 10 24. Secondly although it be true that Christ opposeth Answ 2 poore and rich men yet the vow of poverty doth necessarily follow from hence for there is a deepe difference beweene these two to endure poverty and to vow poverty But Bellarmine gives us a third reason which is this Our Saviour Christ was poore both in action Obiect 3 and affection practising himselfe what hee taught unto others and therefore both poverty in action and affection is here meant To this wee reply First that Christ was not Answ 1 poore that is no begger and this their owne Cajetane affirmes giving these two true reasons to prove it To wit First because he bought necessary things Secondly because he gave unto the poore Iohn 13. Secondly it is untrue that Christ did professe Answ 2 voluntary poverty for we never read that ever he vowed poverty yea their owne extravagant hath decreed that it is an heresie so to affirme Christ having both money and a bagge for the almes of the poore Ioann 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place Stapleton in his antidot mentions it not Canisius that rakes up all the places and proofes he can for devoted poverty doth yet not cite this verse Alphonsus de castro in this head of poverty Haeres 3. doth plainely deny this to bee the meaning of this place and gives this reason for it because then it would follow that onely poore men should come into the Kingdome of Heaven which was the heresie of those that called themselves Apostolici Ib. Haeres 1. Thirdly some understand this place de humilitate of humility Blessed are the poore in spirit that is blessed are the humble now if it bee meant of humility not of poverty then necessarily the Spirit doth signifie the cogitation not the will and this exposition Bellarmine cannot deny because it is Chrysostomes and Augustines but hee preferres his owne exposition of vowed poverty before this Non de paupertate quia non per se laudabilis p Chrys de variis loc By poore in spirit is not meant poore in substance that not being a thing praise-worthy in it selfe but contriti corde the broken and humble in heart Chrysost s et op imperf qui non magna sapit de se Id. Ibid. sed factus ut puer Ib. Who hath no high thoughts or conceites of himselfe but is lowly in his owne eyes as a young child
3.11 and 5.4 For Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 Direction the rule of good and this is immutable as God himselfe is because it is his will Answ 3 Thirdly wee being in Christ are freed from the law of sinne and of death Rom. 8.2 But yet wee are debtours not to the flesh to live after the flesh but to the law to be regulated thereby for the law is good holy just spirituall and to be consented unto Rom. 7.7.12.14.16 yea to be delighted in and that in the inward man Rom. 7.22 And therefore although the ceremoniall law be now disanulled and the conditions of the morall law abrogated we being freed from the curse and condemning power of the law and not justified by the law yet as the law is a rule of direction unto us so it is to be obeyed and submitted unto Teaching unto us this necessary instruction Obser that the Gospell doth not take away the obedience of the morall law Blessed are they saith David that are upright in their waies Ps 1.1 c. and if wee would enter into life our Saviour saith we must keepe the Commandements Mat. 19.17 c. whence S. Paul saith that those who are in grace are not without law to God but under the law to Christ v 1 Cor. 9 21. And againe the grace of God which bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world u Titus 2 11.12 And therefore both the negative and affirmative part both of the first and second table is to be obeyed even of the deare members of Christ because this he did not by his comming destroy Quest 2 Why must the Morall law bee observed in the times and places of the Gospell Answ 1 First because God is unchangeable and therefore so is also his will Iames 1.17 But the Law as was sayd before is the will of God Answ 2 Secondly God requires of all persons in all times to live holily and unblameably as appeares by these places Luk. 1.79 and 1 Thessal 4.4 and Titus 2.11.14 and Heb. 12.14 and 1 Pet. 1.17 But the rule of holinesse goodnesse truth equitie and justice is no where laid down but in the Law and therefore the Morall Law is perpetuall Answ 3 Thirdly the Morall law is in force in the times of the Gospell and must bee obeyed because disobedience thereunto is severely punished Hee that sinnes against the law shall bee judged by the law although hee live under the Gospell as we may see in these places 1 Cor. 6.9 Ephes 5.3 Coloss 3.6 And therefore Bellarmine is most injurious unto us in saying that Protestants affirme Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law Quod Moses cum suo Decalogo nihil ad nos pertineat and that Moses with his Decalogue belongeth not unto us w Bellar. lib. 4. de Iust cap. 5 initio How false and malicious this is all the world may know considering that wee subscribe to the truth of this present Scripture that Christ came not to dissolve but to fulfill the law Indeed the Muscovites doe hold that the Decalogue is abrogated by the Apostles x Theolog Muscovit cap. 5. But Protestants are far off from so grosse an opinion for we say That Christian libertie consisteth in these three things namely First that wee are exempted from the Ceremonies of the Law and the Judicials so farre forth as they concerned the politicke state of the Jewes y Act. 15.10 Secondly wee are freed from the curse and guilt of the law z Galath 3.13 Christ hath redeemed us from the curse of the law when hee was made a curse for us Thirdly we are delivered from the servitude of sinne And therefere it is a shamelesse slander to avouch that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God Sect. 4 § 4. The Law What Law is here meant There is a two-fold Law Quest Answ First the Law of the Gentiles which Saint Paul calleth the law of Nature They doe by nature the things of the Law Rom. 2.14 Secondly the Law of the Jewes which is three-fold viz. First Ceremoniall which is described and explained in the Bookes of Moses especially in Leviticus and prescribed rites and ceremonies unto the Jewes to bee observed and performed in the worship of God Secondly Iudiciall which prescribed ordinances for the government of the common-wealth of the Jewes and the civill punishment of offenders Thirdly Morall here meant and wherein 3 things are observeable viz. First the Morall Law is that which was written at first in the heart of Adam and in all men since by nature in regard whereof it binds all men Secondly it commands perfect obedience both inward in thought and affection and outward in speech and action Thirdy it bindeth to the curse and punishment every one that faileth in the least performance of holy duties b Gal. 3.10 Sect. 5 § 5. And the Prophets Who are meant here by Prophets Quest Prophets are of three sorts namely First of the Jewes Secondly of the Gentiles of whom Paul sayth One of your owne Prophets hath sayd Thirdly of the truth of whom Christ sayth Behold I send unto you Prophets and wise men Now our Saviour meaneth the Prophets that did foretell of him Faustus ex August lib. 19. cap. 7. cantr Faust Sect. 6 § 6. But to fulfill it Our Saviour here affirming that he came not to destroy the Law but to fulfill it may make some doubt whether there be any difference betweene the Law and the Gospell or not and how they differ Answ 1 The difference betweene the Law and the Gospell stands in five things namely The Law First is Naturall and was in mans nature before the fall Secondly sets forth Gods justice in rigour without mercie Thirdly requires perfect righteousnesse within us Fourthly threatneth iudgement without mercie therefore it is called the ministery of condemnation c 2 Cor. 3.7.9 Fiftly promiseth life to the doer d Rom. 10.5 The Gospel Is spirituall revealed after the fall in the covenant of grace Sets forth Justice and Mercie united both in Christ Revealeth our acceptance with God by imputed righteousnesse Shewes mercie to mans sinne in and by Christ if wee doe repent and believe in him with a lively faith To the believer Rom. 4 5. How did Christ fulfill the Law First by and in his Doctrine and that these Quest 2 two wayes First by restoring unto the Law Answ 1 it s proper meaning and true sence as Matth. 5. vers 21 22.27.28 which was depraved by the Pharisees as appeares plainly in the whole next chapter Secondly by revealing the right way whereby the law may be fulfilled Answ 2 Secondly Christ fulfilled the Law in his Person and that five wayes First by
may truely and safely say that in comparison of the bad the good are very rare almost like the Phoenix in Arabia vvho is but one or the Philadelphi in Arays never above two Thirdly the trueth of this appeares by the multitude Answer 3 of vvayes for there are many covetous many prophane many drunkards many uncleane persons many stubborne many perverse many vvorldly many hereticall many hypocriticall many key-cold many professors for a time vvho aftervvards relapse with the dog to his vomite and with the swine who was washed to the wallowing in the mire 2 Peter 2.20 Suppose that there vvere more godly then there are drunkards or adulterers yet not more then there are hypocrites and formall professors much lesse then all these Answer 4 Fourthly it is cleare that there are but few which walke in this strait way even from the nature of the way it selfe For 1. It is a very obscure and blind path and therfore is hard to find but easie to misse 2. It is a laborious and painfull way many things are therein to bee done as followes by and by 3. It is a dangerous way in regard of the enemies which lurke and lye in waite therein Which are First very strong like a roating Lyon 1 Pet. 5.8 or a stout warrier armed Luke 11.22 Secondly very craftie and subtle as appeares by his deceiving of Eve in innocency and paradise Thirdly very industrious and never wearie but seeking night and day and going too and fro to seduce and betray 4. It is a hard way to flesh and blood both in regard of renouncing all our former sinnes and in denying of our selves and our owne wils Answer 5 Fiftly it is evident that there are but few truely pious from the promisses of the Word which telleth us that onely a remnant shall bee saved Esa 10.21 Rom. 9.27 Answer 6 Sixtly the greatnesse of the worke is not the least argument to prove this truth that there are but few who walke in this strait way which â—ades to life For 1. Wee must devote our selves unto the service of the Lord and submit our selves wholy unto his will 2. Wee must take up our crosse and patiently endure all the afflictions and tribulations which wee meet withall in the way whether they be long or heavie 3. Wee must runne with patience cheerefulnesse and constancie the race that is set before us 4. Wee must denie all ungodlinesse and unrighteousnesse whatsoever Tit. 2.11 5. Wee must cloathe our selves with righteousnesse and obedience as with a garment 6. Wee must resist all out corrupt affections and lusts 1. Pet. 2.11 Now whosoever doth desire resolve and endeavour to doe all these will finde it a very great and Herculean labour Quest 3 Who are here deceived thinking themselves travellers in this way to life and are not Answer 1 First some erre here through a blind zeale or ignorant and superstitious religion â—eade for the proofe hereof Acts 21.20 and 22.3 and Rom. 10.3 and 2 Peter 2.2 Answer 2 Secondly some erre through hypocrisie Psalm 78.36 Isa 29.13 Ezech. 33.31 Answer 3 Thirdly some erre through carnall security or a sleepie perswasion (q) John 6.44.65 Matth. 11.27 trusting either 1. To a morall life and some outward reformation and abstinence from some grosse sinnes Or 2. To some false dreames of faith Answer 4 Fourthly some erre through lakewarmenesse in religion not labouring to bee burning and shining lights How may wee know whether wee bee of this number or not which walke in this strait way Let us examine our selves by these markes or signes Quest 4 namely First by the trueth of our covenant Answer have wee entered seriously into a new covenant with the Lord to serve him with all our hearts and with all our soules and all the dayes we have to live Secondly by the trueth of our zeale whether is our pretended zeale for Gods glory true or not that is 1. Whether is it perpetuall or not It is good saith the Apostle to bee zealously affected alwayes in a good matter (r) Galath 4.18 wee must not bee zealous per intervaâ—â—a sometimes but alwayes 2. Whether is thy zeale resolute or not doest thou resolve that although none else should serve the Lord yet thou wilt with Elias 1 King 14. and with Ioshua Chapter 24. dost thou purpose in thy heart with Peter not to forsake Christ though all the world should forsake him Thirdly wee must trie our selves by the truth of our lives and conversations and here examine 1. Whether dost thou labour to abound in every good worke through the whole course of thy life 2. Whether dost thou labour daily to encrease in obedience and in every good worke Fourthly let us examine our selves 1. Whether dost thou endeavour to subdue all grosse sinnes or not whether anger lust pride drunkennesse and the like 2. Not onely these but also to subjugate and bring under thy internall affections corruptions and lusts If wee finde those things in us in trueth they will bee comfortable arguments unto us that wee are of this small number who walke in this strait way of Pietie and which shall enter in at the narrow gate of felicitie when the Lord by death takes us out of this world Verse 15. Verse 15 Beware of false Prophets which come to you in sheepes cloathing but inwardly they are revening wolves § 1. Beware Cavete Sect. 1 Sometimes wee are bidden to take heed of our selves now wee are bidden to take heed of other Whereby our Saviour would teach us Observat That it is not enough for us to bee circumspect in our selves but we must also beware of others as we see Christ would not commit himselfe to all neither would suffer his Apostles to meddle with the leaven of the Pharisees but bids them beware of it And S. Paul would not have us to become companions of those who might seduce us Ephes 5.7 Why must we beware of others First because wee are easily carried away with Question 1 examples and therefore it is called leaven Men are Answer 1 like sheepe who are more readie to follow one another then to follow the voice of the shepheard Viviruus legibus non exemplis wee should live by lawes not by examples but wee are more readie to follow examples then precepts And therefore wee must beware of those who goe about to seduce us Secondly naturally wee are Athenians and desire Answer 2 to heare new things and to embrace them Acts 17.21 and Ephes 4.14 And therefore we had need bee so much the more warie of all those who by novelties and strange doctrines go about to mislead us Thirdly false Prophets like the divell can Answer 3 transforme themselves into an Angell of light 2 Cor. 11.13 and therefore there is great need that wee should be very wary of them § 2. Of false Prophets Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church Acts 20.29 and 1. Tim. 4.1
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
understand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when hee said Thou art the Christ Matth. 16.16 the Sonne of the living God upon which forme as being the rule of all right believing the Church of God is builded Fiftly in respect of the supernaturall knowledge Answer 5 of God in Christ the first and immediate revelation made to the Apostles from whom all other were to learne may rightly and justly be named a foundation upon which the faith of all after-commers is to stay it selfe De pont Rom. lib. 1. cap. 11. Revel 21.14 and from which in all doubts they must seek resolution And in this sence Bellarmine saith truly that the Apostles may bee named foundations of the Church according to that description in the Revelation of Saint Iohn of the wall of the Citie of God that had twelve foundation-stones upon which it was raysed and in them written the names of the Lambes twelve Apostles And in these respects these things may be called foundations but the maine principal foundation of the Church is this rocke Iesus Christ Verse 1. Verse 1 When he was come downe from the mountaine great multitudes followed him Many we heard came unto Christ Chap. 4.25 Observat and now we see they will not depart from him teaching us that the heart being once truely touched to the quicke followeth Christ willingly The Sermon was long yet they stay it out the sermon was ended yet they depart not the preacher descends but yet they leave him not but follow after him Why doe so many follow after Christ Question 1 First because his fame was spread abroad great Answer 1 excellent things were spoken of him Math. 4.24 Secondly because his words were sweet gracious Answer 2 able to win allure Luke 11.27 Matth. 7.28 Thirdly because many were sicke and diseased Answer 3 And therefore because hee healed such many followed after him Matth. 4.24 Question 2 Whence is it that the word of Christ is now so frequently despised and contemned Answer 1 First because it is not esteemed as a thing of great price and therefore men sleight it Isa 53.1 Answer 2 Secondly because the preachers of the Word are either infamous in themselves or not famous among men if their lives bee corrupt or their persons be contemned the word they bring must needs bee despised Answer 3 Thirdly because there are few or none sicke among us wee are not sensible of sinne or sicknesse or of our spirituall maladies And therefore wee despise the Physicke contained in the word The Scribes and Pharisees were not sensible of their spirituâ—ll blindnesse and therefore they sleight Christ and his doctrine Iohn 9.41 John 9.41 Yea hence it is that 1. Wee doe not heare the Word of God with joy but with wearinesse because we feele no want of it Malach. 1.13 Neither 2. Doe wee heare it with carefulnesse that is so heare it that wee may lay up what wee heare carefully in our hearts and practise it diligently in our lives Acts. 2.37 and 8.6 and 10.33 Question 3 Doe all these who follow Christ follow him out of true zeale Answer 1 First No because many fell away Iohn 6. and many of his followers afterwards crie Crucifie him Crucifie him Answer 2 Secondly Many are called and but few chosen and therefore all these were not good Matth. 20.16 and 22.14 Answer 3 Thirdly there are divers sorts of followers namely 1. Some follow Christ onely to be healed and cured of their maladies 2. Some follow Christ onely that they may eate of his loaves or be fed by him 3. Some follow Christ onely that they may see and behold his miracles 4. Some follow Christ onely that they may accuse him or that they may heare or see something by which they may ensnare and entrappe him And therefore all that follow Christ doe not follow him out of true zeale Question 4 How may we know whether we be zealous hearers of the word or not Answer 1 First by the end of our hearing whether doe we heare that wee may obey or for some other base and by end Answer 2 Secondly by our desire to heare whether doe we hunger after the word of God or onely heare it upon the Lords day for the eschewing of the punishment of the law Answer 3 Thirdly by our joy in hearing whether doe wee heare the word of God with delighâ— or with a tedious irkesomnesse as some doe who thinke never an houre-glasse in the town so long as the Churches is Answer 4 Fourthly by our benefit in hearing whether doe we gaine knowledge by our hearing or are wee as ignorant as we were whether doe wee grow up in grace by our hearing or are wee as dwarfish and little and weake and childish as ever wee were Whether are wee transformed and changed by our hearing or are wee the old men wee were still Certainly hee that heares for this end that hee may obey and desireth to heare the word and delighteth in hearing the word and groweth up both in knowledge and grace by hearing the word is a zealous hearer But those who heare it for by respects and doe neither truely desire to heare nor delight in hearing nor fructifie by their hearing are no zealous hearers of the word Verse 2. And behold there came a Leper Verse 2 and worshipped him saying Lord if thou wilt thou canst make me cleane § 1. And behold there came a Leper Sect. 2 What and how many things are observeable in Quest 1 this verse Three viz. First the person who was a Leper Answer There came a Leper unto him S condly the Action he worshipped him and called him Lord. Thirdly the petition which is folded up in the forme of a Profession Thou canst cure mee If thou wilt This verse is an history of a Miracle wrought by CHRIST not long after his sermon to teach us Observat That the end of Miracles is to confirme the doctrine taught and delivered Is this the onely end of Miracles Quest 2 No for there are in all three ends of Miracles Answer namely First to confirme the Doctour and teacher Thus Nicodemus acknowledgeth CHRIST to have come from God because of the great workes hee did Iohn 3.2 To this end reade these places Iohn 4.29 and 6.2.14.30 and 7.31 and 9.16 and 10.38 and 11.47 and 12.18 Acts. 2.22 Secondly to confirme the doctrine which is taught Reade for the proofe of this these places Exodus 4.2.6 Marke 16.20 Iohn 2.11.23 and 4.48 and 20.30 Acts. 2.43 and 4.29.30 and 6.7.8 and 7.36 and 8.6.13 Why then are not Miracles wrought in our Quest 3 dayes if they serve for the confirming both of the Doctour and doctrine Because Miracles are not given to beleevers Answer but to infidels 1 Cor. 14.22 Rom. 15.19.20 and 2. Cor. 12.12 Thirdly another
of diet doth display and cause this disease to spread abroad it selfe even unto the benumming of the partie So to be negligent in avoiding the occasions of sinne to be inconsiderate in our actions and to bee voide of care and circumspection in our lives and conversations doth at length bring us to insensibility in sinne Ephes 5.16 And therefore we must be warie circumspect and prudent in all our actions examining what is good and what is evill what is helpfull and what is hurtfull for us and carefully avoid both sin the occasions of iniquity 3. The palsie generally and every kinde thereof is very difficult to bee cured at any time but if it bee once setled perfected or the nerves perfectly closed it is incurable So sin cannot easily be expelled or overcome at any time but when it is perfect and ripe unto harvest it is not to be removed except the Lord be the more gracious plucking us as brands out of the fire And therefore let us labour to prevent it betimes What is required of us or how may we be free Quest 2 from this palsie of sinne First in generall come as this poore man did unto Answer 1 Christ and let us not remaine any longer buried Answer 2 as it were in our flesh Secondly let us come into the aire that is 1. Into the warme aire 2. Into the drie aire 3. Into the pure aire 4. Into the cleere aire That the Spirit may Renew us Strengthen us Leade us into al purity Comfort us Quest 3 How may wee know whether we bee yet sicke of the palsie of sin or cured of it Answer 1 First wee may know and bee assured that wee yet languish of this disease by these signes following viz. 1. If we be so pervers in our will Non persuadebis etiamsi persuaseris that wee will not cease from sin although the Lord disswade us by unanswerable arguments 2. If we be so hard in our hearts that we are moved with nothing changed in nothing 3. If our hearts be so benummed and senselesse that we heare the word of God and all wholesome counsell as in a dreame or darke speaking 4. If we be cold in zeale either against sin or for God These are certaine signes of an abiding and cleaving palsie Answer 2 Secondly wee may be confidently perswaded that we are cured of our palsie by these signes namely 1. If our numnesse be changed into sensiblenesse that we begin to have a feeling of our estates 2. If our motion returne that we can in some sort walk in the waies of God work out our salvation 3. If we can move vigorously like that recovered man who skipped and leaped and praysed God (m) Acts 3.7 c. if we can run with patience cheerefulnesse strength the race that is set before us rejoycing in the service and worke of the Lord above all the wayes of wickednesse (n) Isa 58.13 Psal 4.7 And thus by the sense of our sins and estates and by our repentance and new life and true obedience we may know that by Christ we are healed of our palsie Verse 7 Verse 7. And Iesus faith unto him I will come and heale him Sect. 1 § 1. And Iesus saith unto him Wee may here see Christs facility who doth not deny to come neither deferre it who neither saith I will not come nor I will come to morrow but answers and assents presently to their desires Teaching us Observat That God is alwayes ready to heare us when we call upon him Question 1 How doth it appeare that God will heare our prayers Answer 1 First most clearely from these places of Scripture Numb 12.4 and 2 Sam. 12.13 Psal 32.5 107.17.18 19. Isa 30.19 Agge 1.12.13 Answer 2 Secondly it appeares thus God hath made us weak and unable to help our selves and that for these two causes namely 1. That we might depend upon him and his good providence Deut. 8.3 And 2. That being helped and relieved by him wee might glorify praise his name Psal 121.1.2 And therfore wee may be certainly assured that when in our necessity wee call upon God hee will heare and grant our requests Answer 3 Thirdly the Lord is alwayes ready and prepared to heare to help he stands at the dore knockâ— Cantic 5.2 Revel 3.20 And therefore we may be sure that when we knocke at the gate of his mercy he will heare and open unto us Fourthly that which God forbids us he will not Answer 4 doe himselfe there being a sweet harmony betwixt his precepts and his practise But the Lord forbids us to delay to give when we are presently able to supply the wants and satisfie the desires of those who sue seeke unto us Say not unto thy neighbour goe Proverb 3.28 come againe to morrow I will give thee if thou hast it by thee And therfore certainly the Lord will not put us off with delayes but will grant our requests Fiftly God hath ordained prayer as the way and Answer 5 meanes of obtaining what wee desire Câ—ll upon me saith the Lord in the time of trouble and I wil heare Psal 50.15 And aske and yee shall have Matth. 7.7 And therefore we may easily know what the reason is that so many are not delivered and freed from some misery wherein they are or some maladie which lies upon them namely because they pray not unto God Yee have not because yee aske not James 4.2 Doth God heare all suters and if not then whom Question 2 doth he heare First God heares not the prayers of wicked men Answer 1 Prov. 15.8.29 Iohn 9.31 Psal 18.41 and 66 18. and. Isa 1.15 and Ierem. 11.11 and 14.12 Ezech. 8.18 And therfore if we desire that we may be heard we must lay aside al impietie ungodlinesse whatsoever Secondly God will not heare the prayers of hypocrites Answer 2 Matth. 15.9 Ezech. 33.31 And therfore we must put off the cloake of hypocrisie and cloath our selves with the garments of sincerity if we desire to be heard Thirdly God heares the righteous Psal 6.8 and Answer 3 145.18 c. 1 King 13.6 And therfore if we desire that the â—â—quests which wee offer up unto God may bee heard and granted wee must labour to bee made holy and righteous Doth God heare all prayers and if not then what Question 3 prayers doth he heare He heares only godly prayers Answer such as are powred forth according to his will 1 Iohn 5.14 How must we pray Question 4 Pray according to these three rules to wit Answer First in generall pray in faith for whatsoever thou Rule 1 desirest Matth. 21.22 Iames 1.5 c. Secondly when thou prayest for spirituall graces Rule 2 pray thus namely 1. Beg them in the first place not as the Poët saith quaerenda preunia primum but as our Saviour saith Socke first the Kingdome of heaven and the righteousnesse thereof Matth. 6.33 2. Beg them
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
those who are prudent and politicke in worldly things but Saint Paul overthrowes this Rom. 8.6.8 and 1 Corinth 1.26 Or III. Of those who were rich and able to entertaine them And thus Erasmus understands it and renders it Idonei but is justly taxed both for his translation and interpretation by learned Beza Or IV. Of those who are bountifull liberall hospitable and given to entertaine strangers These indeed are truely called worthy but yet our Saviour lookes higher than these Answ 2 Secondly some understand this word spiritually and thus it is to be expounded but yet Expositors differ herein For I. Some understand it De merito congrui of the merit of congruitie but it is not thus to be interpreted because Christ came to call sinners Matth. 9.13 Yea telleth them that Publicans and Harlots shall enter into heaven before the proud and boasting Pharisees Matthew 21.31 II. Some by worthy understand the humble Beza III. Some by worthy understand those who receive them willingly and cheerfully Muscul s IV. Some understand here those who are of a laudable and praise-worthy conversation in whom the feare of God and religion shines and shewes forth themselves Calvin s Answ 3 Thirdly this word Worthy is a relation and therefore we must seeke forth his Antecedent and enquire who they are who are esteemed Worthy namely either I. Those who are worthy of the message of peace the preaching of the Gospel which was brought by the Apostles Now these were they who received them willingly admitted and permitted them to preach readily and heard them cheerfully Or II. Those who are worthy to receive and entertaine Guests and such Messengers as these were Now these were such as were of good name fame credit and reputation among their neighbours with whom they dwell And these indeed the Text seemes to speake of because it is said Enquire that is of others or of the neighbours Hence then two things are very worthy our observing namely First that we must so live that our goodnesse may appeare unto others Secondly that we must enquire after peoples worthinesse before wee guest and lodge with them First we must labour so to live that the worthinesse Observ 1 of our conversation may bee evident to others he is worthy who else where is called the good man and the righteous man Luke 23.47 and Rom. 5.7 Mich 6.8 Ephes 5.9 The observation plainely is this That we must so live that we may seeme worthy to the Church of God and the brethren of Christ hence wee are commanded to procure things honest before all men Rom. 12.17 And to walke worthy in regard of those who are without 1 Tim. 3.7 and 2 Corinth 6.4 and 2 Timothy 4.5 o 1 Pet. 2.12 Phil. 6. Why must our lives be thus perspicuous and Quest 2 our Christian conversation so evident that it may be seene knowne and perceived by others First because the promises of God are Answ 1 made and belong unto such Deut. 12.28 Ier. 5.29 and Rom. 7.16 Secondly because it is necessary that the Answ 2 worthinesse of our conversation should appeare unto others and that in a double regard namely I. In regard of our selves because thus and thus only we approve our hearts and inward man to be pure and upright before God for the fruit shewes the tree and the streames the Fountaine Matth. 12.35 Galath 5.22 And II. In regard of our God and religion because hereby strangers and those who are without the Church will magnifie our profession and honour that God whose name we professe 1 Pet. 2.12 Matth. 5.16 And on the contrary if our lives be wicked wee are a dishonour and shame to our religion in regard of the Gentiles 1 Peter 3.16 p 2 Cor. 5.12 Are workes necessary is it not sufficient to Quest 3 have faith towards God but unto men our works also must appeare Certainely outward workes of the life Answ and the fruits of religion are necessary wee being created for that end Ephes 2.10 And therefore let none say if they have faith they shall be saved for although it bee true that we are saved by faith and not by workes Iohn 6.29 yet faith alone without workes will not save us as appeares by Philip. 4.8 Deut. 6.18 Psalme 37.3 where we are commanded to serve God in a good conscience Now there is a double Conscience viz. First of the person 1 Iohn 2.1 when we are assured of our remission reconciliation and adoption being able to say with Saint Paul I know whom I have trusted But this alone is not sufficient for us God himselfe enquiring more then this of us Secondly of the actions when wee are rich in good workes 1 Timothy 6.18 And this also God exacts at our hands and expects from us because the truth of the other is to be confirmed by this and faith is to be approved by workes Whether is it necessary to shine before men Quest 4 or not It is as it appeares by Philip. 2.15 Answ Here observe diligently That Light or Fame is two-fold namely either Evill now this is to be avoided and shunned and that both I. In doing that which is evill according to that of Saint Paul The word of God is evill spoken of through your evill workes Rom. 2.24 And also II. In doing that which is scandalous and not seeking Gods glory and the peace of his Church and the Edification of our brethren before our private ends 1 Cor. 10.31 1 Thes 5.23 Good which is to be procured and herein are two things viz. First Res the matter thereof which is either I. Towards God as in Piety for wee must not be like the Church of Ephesus who fell from her first love q Rev. 2.5 but wee must labour that others may see our holy hearts by our worthy workes and our love and zeale by our ardent profession II. Towards men which is either In Iustice and truth wherein is required these things viz. First to do that which is aright and to be injurious unto none as 1 Thess 4.6 And Secondly to speake that which is true and right neither respecting the person of the poor nor rich Gal. 1.10 And Thirdly to thinke and love and hold the truth Amicus Plato amicus Socrates sed magis amica veritas Mercy which doth not consist in giving a crust or farthing to a poore man although the smallest almes are not to be despised or neglected but in the bowels of compassion and tendernesse of heart Secondly Modus the manner thereof which consists in two things namely I. That all these things be done sincerely as in Gods sight r 2 Chro. 31.20 and with a perfect heart Å¿ Esa 38.3 II. That they be done fervently with all the heart t 2 Chro. 31.21 Herein many things are included namely First vve must not be corrupted with the wicked customes or manners of those with whom we live but like Lot abhorre and hate the impieties 2 Pet. 2.8 otherwise
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
apple by his skinne nor God a good man by his face The Wolfe hath as smooth a skinne as the simple sheepe the sower Elder a fairer barke then the the sweet Iuniper Truth is naked falshood covered An empty vessell hath a lowder sound then a full barrell And therefore the Lord will not doe as man doth looke upon the outward appearance but hee lookes upon the heart 1 Samuel 16.7 and requires not the outward worship without the service of the heart as is evident from his owne mouth For I spake not unto your Fathers nor commanded them in the day that I brought them forth of the Land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying obey my voice and I will bee your God and you shall be my people c. Ierem. 7.22.23 That is God did not first of all or principally command sacrifices for they were instituted for another end then to please God but he chiefly requires obedience And elsewhere hee doth not require profession Esa 1.11.12 that is without practise Proverb 23.26 Mark 7.6 The Nightingall hath a sweet voice but a ranke flesh the Storkes in India have a pleasant cry but a bloody bill and many have a forme of Godlinesse who deny the power therof from which God will turne away his loving countenance 2. Tim. 3.5 How doth it appear that an outward confession Quest 12 of Christ and profession of Religion is insufficient unto salvation It appeares evidently from these five particulars namely First because it is the manner of the hypocrites to wash the outside of the cup and platter and not the inside Answ to whom belongs onely a double woe Mathew 23.25 And therefore the bare outward Profession and performance of Religion and religious exercises will not serve the turne Secondly because the externall profession of Christ and Religion often springs from an evill roote namely I. Sometimes from the love of promotion and preferment thus many in the flourishing age of the Church counterfeit holinesse for preferments sake And II. Sometimes from a feare of punishment And III. Sometimes from the shame of men And IV. Sometimes from the praise of men and estimation of the world Math. 6.1.5.16 V. Sometimes from gaine and filthy lucre Mathew 23.14 Thirdly because God is a Spirit and therfore they that worship him must worship him in Spirit and in truth Ioh. 4.24 that is I. They must worship him with their hearts And II. They must worship him with their whole hearts And III. They must worship him only and no other with their hearts Wherefore the outward worke alone is not sufficient Fourthly because the heart is a great way from the mouth Pacis quidem nomen ubique est res autem nusquam Isidor All men talke of peace but few keep it Ecclesia nomine armamini contra coelesiam dimicatis f Leâ— epist 83. ad Palestinos Many seeme to arme themselves with the name of the Church who yet indeed fight against the Church Diabolus excogitavit novam fraudem ut sub ipsonominis Christiani titulo fallat in cautos g Cypr. de simplicitate Praelatariâ—â—â— The Devill hath bethought him of a new deceit namely under the name of a Christian to delude the ignorant and unwarie And therefore seeing there are so many who draw neare unto God with their mouthes and not with the heart Mathew 15.9 â— bare profession onely will neither serve God nor save us Men naturally would have the outside to be good although the Lineing be but rotten ragges and their cloath to have a fine dye though a course threed The Fowle may have faire feathers and ranke flesh the Fish glistering scales without and yet rotten The Amber-Stone will burne outwardly Freeze inwardly and the barke of the Mirtle Tree which growes in the mountaines in Armenia it as hot as Fire in the taste and as cold as water in the operation Thus the heart lieth a great way distant from the mouth and therefore the mouth is not alwaies the interpreter of the heart but often faints and counterfeits that which the heart thinkes not Wherefore the outward confession of Christ and profession of religion wil not save us Fiftly many relapse and fall finally from their profession as appeares plainly by these places Mathew 13.20 Iohn 6.66 Hebr. 10.25 Now onely they who endure unto the end shall be saved And therefore outward profession will not save us Quest 13 How many sorts of false and outward professours are there Foure to wit Answ First ignorant who are without the knowledge of the grounds and principles of Religion Secondly stupide and blockish who professe ore tenus with their mouth but without sense or life Thirdly unwilling thus Julian the Apostate in spite of his teeth was forced to acknowledge the divine power of Christ Vicisti Galilee and thus also doth Sathan Math. 8.29 Fourthly mixt thus the Samaritanes worshipped God and Idols 2. King 17.27 c. Qu. 14 How may wee know whether we be onely outward professours Answ 1 First negatively wee cannot know it by our outward appearance for that may deceive us Silenus Pictures were without lambs and Doves but within Wolves and Tygres so many inwardly are ravening Wolves who outwardly seem innocent lambes Experience teacheth us that the finest Scabbard hath not ever the bravest blade nor the goodliest Chest the most rich treasure neither is every bird with white Feathers a simple Dove nor every faire Lais a faithfull Lucrece And therfore let us neither measure our selves by our outward appearance nor trust in our externall profession but search our hearts and our iâ—ward man Answ 2 Secondly the notes and markes of outward professours are these namely I. They thinke profession better then practise and to seeme better then to be good indeed The Macedonians thinke the hearbe Beet which looketh yellow in the ground but blacke in the hand better seen then touched So many thinke it better to looke upon Religion then to undertake it and hold the speculation thereof to be preferred before the practise The Camelion draweth nothing into the body but aire and nourisheth nothing in the body but Lungs so many heare and reade onely for Table talke and outward shew but not for true practise And therefore let us examine our selves whether wee thinke it better to seeme good or to be good and whether we take more paines to approve our hearts unto God or our outward man unto the world II. Outward professours are more given to their pleasure and belly then to the service of their God Philip. 3.19 For many walke and yet are the enemies of the Crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things These thus described by the Apostle had been professours and it seemes still were and yet these foure things are predicated of them namely First that they are enemies of the Crosse of Christ And
begets both paine in the Eare and duls the hearing Now Christ cures this by taking away our hard and stony hearts and giving us hearts of flesh Ezech. 11.19 Acts 2.38 Thirdly there is the infirmity it selfe or deafenesse this Christ cures by opening and boring our Eares Iob. 33.16 Esa 50.5 c. Acts 16.14 Esa 55.10 and enabling us to heare the word of God with joy and comfort II. The next impediment of the Eare which Christ takes away is drynesse or want of moysture in the Eare This hee cures by sending rain and watring our hearts with the deaw of Heaven and with the grace of his holy Spirit Reade Deuter. 32 2 Esa 30.20 c. and 44.3 and 55.10 Thirdly the ringing and tinckling in the Eare hinders the heareing this is blind zeale and is cured by Christ who enlightens our understandings and enformes our judgements and suffers us no longer through a false zeale with Saul to persecute Christ and his members Acts. 9.4 or in his members but with Paul to suffer yea to dye If God require it for the glory of Christ and the good of his body the Church IV. The weakenesse of the braine is a great impediment to the hearing Now this Christ cures by enabling us to heare the word of God profoundly that is as he did to Ezeâ—hiel enabling us to hear with our eares to receive in our hearts al the words that the Lord speaks unto us Ezec. 3 1â— and not like the seed in stony ground who for want of depth of roote and ground withered and died Mat. 13.5 V. Sleepe and Lethargie hinders the hearing this Christ cures by enabling us to heare the word with delight as Esay commands us 58.13 And with joy as Ieremiah did Thy words were found and I did eate them and they were the very joy and rejoycing of my heart Ierem. 15.16 Secondly Christ doth not onely take away the impediments of hearing but repaires and restore the losses of the Eare which are principally Answ 2 Life and Spirit I. Christ gives life unto us Iohn 1.4 and 14.6 Dead men cannot heare and therefore he quickens us as follows in the next Section II. Christ gives his Spirit unto us Cantie 4.16 Ioel 2.28 c. Esa 44.3 whereby wee are enabled to understand what wee heare and to practise in some measure what we understand § 5. The dead are raised up As in the former Section so also in this wee Sect. 5 have two things to consider of namely I. That by nature we are dead II. That by grace we are quickned First by nature we are dead Quest 1 Who are here meant by the dead Answ 1 First there is a three-fold death namely Temporall Spirituall and Eternall Answ 2 Secondly there is a two-fold Spirituall death viz. I. A death to sinne in the Dative case now this is Mortification II. A death in sinne in the Ablative case And this is the death here spoken of Answ 3 Thirdly the meaning therefore of these words The dead are raised is this that all men by nature are spiritually dead in sinne but the children of God are restored unto life by Christ Now of these in their order and first of the first the state of nature Observ 1 First I say wee learne hence that all naturall men are dead in sinne Quest 2 How doth this appeare Answ 1 First from these places Rom. 3.23 and 5.12 Colos 2.13 Ephes 2.1.5 c. Answ 2 Secondly because otherwise Christs death had beene needlesse Rom. 5.6.8 and 2 Cor. 5.14 but of this by and by in the state of grace Answ 3 Thirdly it appeares plainely that all men naturally are dead in sin because all were killed in Adam Rom. 5.15.17.18 and 1 Cor. 15.21.22 For I. The Image of God which was in us at first is now lost Gen. 2. But is renewed by Christ Ephes 4.24 At first the heart was converted unto God And the beames of love did inflame and kindle the hearts to love the Lord above all Psal 63.1 But now we are averse from the Lord. II. Wee are now guilty of death 2 Cor. 3.7 And subject to the Law which is the Minister of death and therefore wee are called dead men because by the Law wee are condemned and adjudged unto death III. Wee are by nature subject to the wrath and anger of God And his Iustice will not suffer us to goe unpunished Colos 3.6 IV. Our nature is so polluted that it produceth nothing but sinne and impurity Colos 2.13 V. Wee are by nature the servants of sinne and Sathan Rom. 6.20 and 2 Tim. 2.26 and 2 Pet. 2.14 And hence the body was called by the Ancients Tartara Sepulebrum mortuorum Pistrinum animae b Rhod. 287. And therefore these things considered wee may safely conclude that all men by nature are spiritually dead in sinne Observ 2 Secondly wee have now to consider of the state of grace Suscitantur namly That Christ frees all those who are his from the death of sinne Iohn 5.24 c. Esa 9.2 and 2 Tim. 1.10 Quest 5 From what death doth Christ free his Answ 1 First hee freeth them from eternall death Ioh. 5.24 and 2 Thess 1.9 Revel 2.11 and 21.8 Answ 2 Secondly he freeth them from spiritual death and this is that which is here meant and is understood either I. Of our fredome and deliverance from our enemies Rom. 7.2 that is First from sinne and the kingdome thereof Rom. 6.2 Or Secondly from the Law and the curse thereof Rom. 7.4 How or by what meanes may we or are wee Quest 6 raised from death unto life First by God and Christ Psalme 90.3 Rom. 4. Answ 1 17. and 7.25 and 11.15 Secondly by the preaching of the Gospel 1 Answ 2 Pet. 4.6 Thirdly by faith in Christ Iohn 5.24 c. Answ 3 Fourthly by a spirituall death of sinne Rom. Answ 4 6.2.5.8.11 and 8.10 and 6.3.6 Fiftly by charity and love wee know that Answ 5 wee are translated from death unto life because wee love the brethren 1 Iohn 3. VERS 7.8.9 And as they departed Verse 7.8.9 Iesus began to say unto the multitudes concerning Iohn what went you out into the wildernesse to see a Reed shaken with the wind But what went you out for to see a man clothed in soft raiment Behold they that weare soft clothing are in Kings houses But what went you out for to see a Prophet yea I say unto you and more then a Prophet § What went you out for to see Sect. 1 What use is there of an Interrogation or Quest 1 why are questions asked First some aske a question that they may bee Answ 1 instructed and thus the Disciples propound many questions unto Christ Secondly some aske questions for this end Answ 2 that thereby others may be instructed and thus our Saviour here interrogates the people Thirdly some aske questions to see or try Answ 3 whether others know that which is enquired And this is ordinary
Reade Esa 40.3 Mat. 3.3 Quest 1 How many things are to be prepared Foure namely Answ First Vallies these must bee filled Now by these Vallies are meant either feare and trembling or vacuity of grace Secondly Mountaines these must be laid low Now by these are meant either humane wisdome or Rebellion or trust and confidence in our owne Righteousnesse Thirdly Crooked waies these are to be made strait Now by these are meant either the waies of errour or selfe love or the love of the world Fourthly sharpe wayes these are to bee made smooth and thereby are signified the waies of sinne See this Question before Chap. 3. 3. § 1. qu. 1. 3. where it is amply explained Quest 2 How many things are to bee renewed in us Foure namely Answ First blindnesse and hardnesse of heart For naturally we are slow of heart and hard to beleeve and unable to take up and understand spirituall things Secondly hatred against God for naturally we love those things which are enmity with him Iames 4.4 and 1 Iohn 2.15.16 Thirdly uncleannesse and impurity because our hearts are to bee made Temples of the holy Ghost 1 Cor. 6.16 Fourthly impediments and Remorae as the employments of the world our owne weakenesse and inability unto good workes and the like Now if we desire that Christ may come unto us wee must labour to bee renewed in all these Quest 3 What workes are wee first to undertake Answ Wee must observe and follow the Methode of God who First gives his word unto his people As hee promised Isa 30 21. and did Ionah 1. Then Secondly he mollifies and softens the heart by a true sight of and sence for sinne Ierem 31.18 c. Then Thirdly hee reconciles such as he hath humbled unto himselfe by infusing his love into their hearts 1 Iohn 4.10 and Iudg. 2.4.5.6 Then Fourthly hee extrudes out of the heart those that trouble it Mat. 9.25 That is he mortifies sinne and crucifies the world and subdueth the affections and lusts Then Fiftly he encreaseth zeale and corroborates grace and augmenteth Religion and love thereunto and to whatsoever is good Colos 1.23 and 2.6.7 And therefore wee must highly prize and heartily professe and practise the word of God as much as in us lyes And then pray unto God to make his word a Sword and Hammer to breake our hard hearts and to be reconciled unto us yea to expell our of our hearts whatsoever may either hinder us from his service or spurre us forward to that which is displeasing unto him And lastly that hee would bee pleased to fill our hearts with the grace of his Holy Spirit and to encrease us in all vertuous and Religious workes For if wee labour thus to prepare our hearts wee may bee certainely assured that Christ will come unto us at the last and remaine and abide with us for ever and ever Revelat. 3.20 VERS 11. Verily I say unto you Vers 11. among them that are borne of women there hath not risen a greater then Iohn the Baptist Notwithstanding he that is least in the Kingdome of Heaven is greater then he Among them that are borne of Women there hath not risen a greater then Iohn the baptist What manner of comparison doth Christ make Quest 1 here between Iohn and the rest Our Saviour doth not meane that Iohn was greater then all others Answ but that none that were before him were greater then he Non major sed illi non majores Chrysost imperf s He did equall Iohn with the rest and not preferre him above them Others following those praises which are given unto Iohn as for example First Iohn was called an Angell Malach. 4. And so also were the Prophets Acts 7. and Heb. 2. yea Princes and Magistrates are called Gods Psalme 82. which is a higher title Secondly Iohn preacheth not of Christs comming in the future but in the present Tense hee doth not proclaime that Christ will come hereafter but that he is come already Now this also do all the Apostles Thirdly Iohn digito demonstrat points at Christ with the finger and saith this is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth also Andrew and Philip. Iâ—hn 1. and the Samaritane woman Iohn 4. and Martha Iohn 11. And therefore I conclude this Question thus I. Iohn was not greater then all others but equall unto them Against this if it bee objected Object that Moses was greater because hee was equall to Christ Deuter. 18.15 Answ I answer Moses was not equall unto Christ but like unto him as is expressed in the place objected The Lord will raise up unto you a Prophet like unto me not equall unto mee But most plainely Heb. 3.3 Christ was worthy of more glory then Moses II. Iohn is not here by our Saviour compared with those that followed him but with those who went before him not with the Apostles of Christ or all beleevers in generall but with the Prophets of the Lord And therefore Pet. Galatinus sights with his owne shadow and builds upon a false ground and sandy foundation when hee would prove from this place the Virgin Mary to be without originall sinne He argues thus Object 2 Among them that are born of women that is amongst those who are conceived in originall sinne there hath not risen a greater then Iohn the Baptist but Christ was greater then Iohn therefore it followes that hee was free from sinne and because the Virgin without doubt was greater then Iohn therefore it followes also that shee was without sinne Pet. Galat. lib. 7. cap. 5. pag. 279. Answ 1 First I grant that the B. Virgin was greater then Iohn But Answ 2 Secondly I deny the consequence shee was greater therefore without sinne followes not Answ 3 Thirdly our Saviour doth not compare Iohn with Mary or the beleevers of that time but onely with the Prophets of the old Testameâ—t Quest 2 Wherein and how was the Baptist greater then the Prophets of the old Testament Answ 1 First because he was called the Messenger of the Lord. Malach. 4. Answ 2 Secondly because the Prophets prophesied of him Malach. 3. and 4. Esa 40. Answ 3 Thirdly because he prophesied in the wombe Luke 1. as was said before Answ 4 Fourthly Iohn was greater then the Prophets in regard of his office and this I conceive our Saviour here principally meanes for I. Iohn prepares the way of Christ verse 10. And II. Doth proclaime and shew that Christ is already come which none of the Prophets did And III He was nearer unto Christ then any for he was his forerunner like that Noble-man who walkes next before the King in processions or when he goes in state or like Lucifer the day star who comes next before the Sunne And IV. He pointed at Christ with the finger Behold the Lamb of God V. He is almost equalled with Christ in honour For First hee was honoured in the world when Christ was unknowne to the world Secondly he prophesieth that Christ shall
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
own off and took the other unto him Thirdly Rape injustice oppression and tyranny in snatching by force another mans wife from him Fourthly an incestuous habitation with the wife of his brother who was now alive and had had children by his wife Herodias And therefore it was a most unlawfull marriage Vers 7 VERS 7. Whereupon he promised with an oath to give her whatsoever she would ask Quest 1 What is an Oath Answ It is a lawfull calling of God to witnesse the truth of something affirmed which is in controversie Or it is a confirmation of some truth in question by a lawfull calling of God to witnesse This definition is partly taken from Hebr. 6.16 and partly from the third Commandement Thou shalt not take the name of the Lord thy God in vain Wherein observe these four things to wit First the end of an oath and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation of the truth Secondly the matter moving an oath and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some difference or controversie that is when some doubts arise which it is necessary for us to cleer Thirdly the effect of an oath and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting an end to all strife For an oath being interposed puts an end to all controversies amongst men Fourthly the form of an oath and that is a lawfull calling God to witnesse the truth of that which is affirmed and a desire that he would punish it if it be false And thus we see the principall causes of an oath Quest 2 How doth it appear that it is lawfull to take an oath Answ 1 First it is evident from the end thereof I argue thus Hebr. 6.16 c. Exod. 22.8 To confirm the truth and to put an end to all controversies are things in themselves both good and honest But the end of an oath is to confirme the truth and to put an end to all controversies Therefore in it selfe it is a good and honest thing Answ 2 Secondly it appeares from the Author and Institutor thereof I argue thus That which God is the Author and Institutor of must needs be good and lawfull But hee is the Author and Institutor of an oath as appeares Deut. 6.13 Thou shalt feare the Lord and serve him and shalt sweare by his name Therefore there is an oath which is good and lawfull Thirdly it is cleare from the nature thereof Answ 3 I argue thus That which is a part of Gods worship is lawfull and good But an oath is a part of Gods worship for when men sweare by God they acknowledge him to be the searcher of the heart and the revenger of perjury and thereby worship God Therefore there is an oath lawfull and good Fourthly it is evident a signo I argue thus Answ 4 that which is a note of the true people of God is honest and good But to sweare by the true God is a note of the true people of God Esay 65.15 Ier. 4.2 Therefore there is an oath which is honest and good Fiftly it appeares plainely Ab exemplis The Answ 5 Argument is this That which hath beene used by God by Christ and by the Apostles is lawfull and good But an oath hath beene taken by God Christ and the Apostles Therefore there is an oath which is lawfull and good The Minor is evident from these places God the Father sweares Genes 22.16 God the Sonne often used the forme of an oath when he said Amen Amen dico vobis verely verely I say unto you as thinkes Aretius exam theolog pag. 74. S. Paul sweares 2 Corinth 1.23 and 1 Corinth 15.31 Wherein did Herod offend in swearing Quest 3 There are two things required in an oath viz. Answ First Vt ritè fiat that it be lawfully taken Secondly Vt ritè servetur that it be lawfully observed and kept Now Herod offended against both these For I. Hee sinned against the first because hee tooke an oath in a vaine and foolish thing without any necessitie when as he should have feared an oath yea feared lest the Maiden should aske something which was contrary to the will of God II. He sinned against the second thing required in an oath for hee was not content to sweare foolishly but which was worse hee did wickedly performe and grant what was wickedly desired namely the head of the Baptist VERS 8. And shee being before instructed of her Mother said Give me here Iohn Baptists head in a Charger What was there in this Damosel worthy of our imitation First as she beleeved the Kings oath and promise and upon the confidence shee had therein framed her petition So should we beleeve the promises and oathes of the Lord and boldly aske and confidently hope to receive what hee hath promised to give Secondly as shee did not petition the King of her owne head but first advised with her Mother what to aske So before we pray we should consult and deliberate with the word of God that wee may aske only those things which are agreeable unto his will Verse 9.10 VERS 9.10 And the King was sorry neverthelesse for the oathes sake and them which sate with him at meat hâ—e commanded it to be given her And he sent and beheaded Iohn in the prison Quest Whether was Herod originally accessary to the death of Iohn Baptist or not Answ 1 First Hierome and some others thinke that Herod and Herodias agreed together that hee should make a Feast and her Daughter should dance thereat with which hee seeming to bee extraordinarily pleased should make this promise to give her whatsoever she should aske and then shee should aske Iohns head at which request although in heart he rejoyced yet outwardly hee should seeme to be sorry that so those who were with him might excuse him as being unwilling to have done this bloody fact Now the reasons which are given for the confirming of this opinion are these to wit I. Because except hee had wished Iohns death hee would not have beheaded him for his oathes sake for in such oathes and promises it is alwayes understood that the thing be honest and lawfull which is desired And therefore her request not being such hee need not have granted it if hee would II. Because it is not probable that hee could be so strangely overtaken and delighted with a Dance that in recompense thereof hee should make such a large promise as to give her whatsoever shee should aske verse 7. III. Because if hee had not beene consenting hereunto he could easily have corrected the request of the Maid and have directed her to aske some other thing which was more profitable for her then was Iohns head IV. Because there was no need to feare the offending of those who sate at meat with him if hee had not beheaded Iohn for wee doe not reade of any hatred they bare him or desire or delight they had in his death V. Because the text saith plainely When hee would have put him
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
them in this Chapter to teach us Observ That God rejects many as wicked whom the world themselves thinke to be happy and good Quest 1 How doth the truth of this appeare Answ It appeares First from these places Psalm 50.22 Esa 58.3 Galath 6.3 Revelat. 3.17 Matth. 3.9 and 7.22 Iohn 6.39 Secondly because God sees not as man sees man seeth only the outward appearance but God seeth the heart 1. Samuel 16.7 Thirdly because we are partiall Judges in our owne causes every mans way seeming good in his owne eyes Proverb 16.2 but God judgeth according to truth Quest 2 What is here required of us Answ 1 First we must take heed and beware of all deceivable Judgement Now herein three things are included namely I. We must take heed of all popular judgement Non si quid turbida Roma not beleeve the applauses and acclamations and good reports of the world in a word we must not therefore thinke our selves good because our Neighbours and the world proclaime us to be such II. We must take heed of our owe proper judgement and not rest upon a selfe-conceit of goodnesse as many doe who thinke themselves to be good enough and their sinnes to be but small and triviall Selfe-love makes us to thinke well of our selves and hinders us from condemning our selves for no Malefactor would die for his offence though never so hainous if he were made his owne Judge III. We must be carefull to fit and prepare our selves for the judgement of God labouring that we may be such as that he may approve of us as followes in the next Answer Answ 2 Secondly we must remember that we shall come before an all-seeing and all-knowing Judge Hebr. 9.27 from whose eye nothing is hid but all things manifest And therefore we should be carefull to labour to doe those things which are agreeable unto his word and shall be approved by him for woe be unto those who are wicked in Gods sight Quest 3 What doth the Lord see on Earth which displeaseth him First he seeth some great and rich men which justifie themselves and will not be reproved and unto these he saith That riches availe not at the Answ 1 day of Judgement Prov. 10.2 but Potentes potenter tormentà patientur great men shall have great torments Secondly the Lord seeth some who have a forme Answ 2 of Religion without truth 2. Timoth. 3.5 and these are either I. Private Papists who joyne with us in outward shew and come to the house of God with us but their hearts runne after the Pope Or II. Atheists who seeme to beleeve God but their hearts are atheisticall Psalm 14.1 Now these the Lord perswades not to deceive themselves for they cannot deceive him Galath 6.7 Thirdly he seeth some who have honesty without Answ 3 zeale now these he tels That except their righteousnesse exceed the righteousnesse of the Scribes and Pharisees they cannot be saved Mat. 5.20 Such neither I. Hungring after the word of God or religious duties Nor II. Being sensible of their sinnes or sorrowfull for them Nor III. Seeking the glory of God in all things and above all things Fourthly the Lord sees some who serve him Answ 4 for base and by ends for second and sinister respects whose life is pure but their hearts polluted whose outward man is holy and their inward hypocriticall Unto these the Lord saith That the hope of the Hypocrite shall perish Fifthly the Lord seeth some who have many Answ 5 idle motions that is good desires and intentions who doe not nourish them but suffer them to wither and dye Now unto all these the Lord will say at the last day Depart from me I know ye not Matth. 7.25 How may we be certaine that the Lord will Quest 4 approve of us at the day of Judgement We may be sure he will Answ if we walke here according to these rules and observe diligently these Cautions Now the Rules include the Cautions and the Cautions the Rules as affirmatives and negatives doe one another First the Rule is Doe that which is good and agreeable to the Law and word of God The Caution is Doe nothing which is evill or contrary to the Law and word of God And both Rule and Caution is laid downe Psalm 34.14 Eschew evill and doe good Secondly the Rule is Doe that which is good in sincerity and truth the Caution is Do not that which is good for some second end and scope We must serve God in feare and love and out of a desire to approve our selves unto him and to glorifie his name Thirdly the Rule is Use carefully the meanes which God hath appointed for the making of us good the Caution is neglect not those holy means which God hath ordained We must I. Hunger after the word of God and delight in the hearing thereof and not call it a wearinesse unto us or a hard saying II. We must be diligent in the duties and exercises of holinesse and not remisse or carelesse III. We must frequent and delight our selves in the society of the righteous for of good men we shall learne goodnesse Fourthly the Rule is be zealous in the service of the Lord the Caution is be not key-cold or luke warme Apocal. 3.15 We must not onely labour to endure derision danger and losse rather then neglect or omit the Service of God but we must also despise the care of worldly things yea necessary things rather than forget our duty towards God For as the body is more worth then meat so is the soule more worth then the body and therefore the service of our God and the salvation of our soules are to be preferred farre before all other things Fifthly the Rule is be industrious and constant in the service of God and workes of holinesse the Caution is serve not God by fits and starts We must not sometimes serve God and sometimes Sathan or sometimes withstand sinne and sometimes yeeld unto it but we must strive and struggle against sinne and labour after whatsoever is good for terme of life Sixthly the Rule is be circumspect and watchful Marke 13.33 and 1. Peter 5.8 The Caution is be not carelesse and negligent We must I. Like Prometheus be wise before hand and warily avoid all the occasions of evill And II. We must like Epimetheus at least be wise after hand examining our former life and our former errors that we may avoid them for the time to come and seriously repent us o◠what is past Here First A Longinquo we must examine the errours of our life and see whether I. They remaine or not at least in our affections and will Or II. Whether we be changed from evill to evill or from evill to worse as from lying to blasphemy and perjury from prodigality to usury and oppression and the like now this is to be perverted and not converted Secondy A propinquo we must examine our lives and actions for the last day or
it seemes to have a greater Emphasis and to signifie something more then all these And therefore because Physitians who are next unto Divines I say next because Theologues are conversant about the soule Physitians about the body and Lawyers about the estate and in that regard the Divine is first the Physitian second and the Lawyer third for as the body is more worth then the estate so the soule is more worth then the body use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or purging Potion and because CHRIST professed himselfe to be a Physitian and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes we will take the word here in the Physitians sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge that is take a purgation and purgative potion Quest 4 How many things are observable in Purging Answ Two namely First the medicine purging wherein two things are considerable to wit I. What this purgation is II. How it comes to be purgative or whence it is that so small a potion taken into the stomach or ventricle worketh so much and produceth such effects namely First by its heate Secondly by its attraction Thirdly by its displicencie Fourthly by its contrariety of nature Secondly in purging we must observe also the manner of the receiving of the purgation Now here three things are worth our consideration viz I. What is to be purged out viz. First Plethora the superfluity of good blood Secondly Pinguedo fatnesse and windy humours And Thirdly Cacochymia evill and obnoxionus humours II. When we must Purge namely First in respect of the yeare we must purge in the spring Secondly in respect of the disease we must purge before the malady be come to its height Thirdly in respect of our age we must purge in our youth III. How long must we purge to wit First untill we have purged the evill humour out of the body And Secondly untill we have purged it wholy out of the body Now of all these particularly and in their order First we must consider Medicamentum purgans the purgation or purging potion wherein we have two things to enquire after namely First Quid What this purgation is Quest 5 I. Some say that it is the crosse and affliction Answ 1 others that it is spirituall conflicts and tentation others that it is the compunction and contrition of the heart and some that it is the holy Spirit II. The holy Ghost may indeed be said to be Answ 2 this purgation whereby sinne is cast out of the soule by a generall Metonymie of the cause for the effect otherwise not III. CHRIST indeed is the Phisitian of the Answ 3 soule Matth. 9.11 and the blessed Spirit is the Apothecary or the hand that reacheth forth Christ unto us or more truely both and the purgation it selfe is neither affliction it selfe nor tentation it selfe nor any externall or outward things but the internall motions of the holy Spirit in our hearts For as the substance of the purgation purgeth not but the vapours fumes and spirits which arise from thence so it is neither temptation it selfe nor affliction it selfe that purgeth from sinne for then all that are tempted or afflicted should be pure from all pollution which experience proves false but it is the holy Ghost that workes in and by these And therefore if we desire to be washed and purged from sinne and uncleannesse we must pray unto CHRIST the Physitian of our soules that he would be pleased to cleanse us by his holy Spirit Secondly let us now consider Quomodo catharticum Quest 6 how the purging potion becomes purgative or whence it is that so small a draught should send forth so much into the draught I. Calore the purgation purgeth by his heat Answ 1 and warmth for both Galen and divers other Physitians say Omne medicamentum purgans est calidum That all purgatives are hot and if a potion were compounded of all colde things it would never purge Hence then we may learne Obser That sinne cannot be purged out of the soule without the warmth and fire of zeale Read Luke 3.16 and 12.49 and Marke 9.49 and Rom. 12.16 and 2 Cor. 11.29 And therefore let us labour that we may be zealous in our Love unto God and whatsoever is good and in our hatred unto sinne Here observe Sathan knowing the power and might of true zeale and how it is able to cast downe all his strong holds and cast him out of our soules doth therefore endeavour to defame and scandalize true zeale and that either First Taedio by wearisomenesse and irkesomenesse it is wonderfull to see in a Christian common-wealth how little the zeale of Religion is prized and how much it is slighted and scorned which certainly is the worke of the devill himselfe who is an enemy to man and whatsoever is truely and spiritually good for man And therefore we must follow hard after holinesse without which we cannot be saved 1 Hebr. 12.14 remembring that zeale is the fiery Chariot of Elias whereby we are carried or transported up unto heaven 2 King 2.11 And those who are luke-warme shall be spewed out of Gods mouth Revel 3.16 God commanded that the fire which was upon the Altar should never goe out Levit. 6.12 thereby to teach us that the fire of zeale should alwayes burne in the Altar of our hearts and never be extinguished without fire the sacrifice could not be consumed and without the fire of zeale the sacrifice of sinne cannot be destroyed Secondly the devill doth endeavour to defame or hinder true zeale Odio by hatred and that two manner of wayes namely I. Defamando by defaming those who are zealous by a pretence or intimation of hypocrisie Here First those who are thus judged and censured must with St. Paul learne not to set by mans judgement but labour to approve themselves unto God by whom they must be judged at the last And Secondly of those who judge and condemne the generation of the just we demand why they judge those things which they know not For I. Charity forbids this because that covers a multitude of sinnes which are seene and not discovers those which are hid Prov. 10.12 and 1 Peter 4.8 And II. What doe they see who thus censure and judge Onely good workes and holy actions and an unblameable outward life and conversation and therefore they should judge the intention by the worke Jndeed the Lord judgeth the action by the intention but this is his prerogative because he is the searcher of the heart and the trier of the reines but man knowes not the intention of the heart for who knowes what is in man but the heart within and therefore he must judge the tree by his fruit Matth. 7.20 and not censure and condemne to the fire the tree as bad when the fruit is good Rom. 14.4 and 1 Corinth 4.5 II. Sathan
labours to make zeale odious Adulterando by adulteration of it he is Gods ape and can transforme himselfe into an Angell of light and make many hypocrites yea heretickes to seeme outwardly zealous that so zeale may be had in disgrace The old Pharisees as may be seene in this Chapter seemed very zealous and the new Pharisees the Papists seeme so also in many things and divers at this present seeme outwardly zealous onely out of hypocrisie But shall wee condemne zeale therefore in the Abstract What if some of the Citizens of LONDON or YORKE were covetous or usurers or oppressors or the like were it therefore a wicked thing to be a Citizen Suppose that some Lawyers were haters of peace and stirrers up of strife and no better then pick-purses shall we therefore conclude that the Law is evill Jf the hands of Judges and Magistrates should be full of bribes and their hearts of covetousnesse shall we therefore say that Iudgement is evill It is necessary that there should be evill men that the good may be discerned and knowne zeale in it selfe is good though it be abused by many and therefore we must take away the abuse but retaine zeale still II. Attractione the purgation becomes to be Answ 2 purgative by attraction for Omne purgans attrahit every thing that purgeth hath an attractive faculty in it The humour which is dispersed and seated in the more ignoble parts of the body is by the purgation brought into the ventricle which is the onely vessell ordained for the receiving of the purgative potion now the ventricle being overcharged with the weight of the humour by an avoiding or ejecting faculty doth expell it and cast it forth Thus sinne having long bene in the habit of the life and long lurked within in the hidden man of the heart is not Purged out untill it be first attracted and brought into the Conscience Whence we may learne That sinne is purged out by the Conscience that Obser 2 is when our consciences accuse us of sinne or the eyes of our conscience being opened we see sinne and seeing of it hate it with a perfect hatred then and never till then we strive truely to purge it out Read Rom. 2.15 and 2 Cor. 1.12 and Hebr. 10.22 and Psal 139.21 And therefore let us principally take heed of cauterized consciences 1 Tim. 4.2 For so long as we have no conscience of sinne so long sinne is not purged out So long as Ioshua had the mouth of the Cave stopped with a great stone so long he was sure that his enemies the Kings were there so long as a stony heart stoppe the mouth of conscience so long the devill knowes that sinne is there Wherefore let us arraigne all our sinnes and summon them to the barre in the Court of conscience remembring that if the conscience be wrought to a sight of sinne and a true hatred thereof then they shall be pardoned and purged out III. Displicentiá the purgative potion purgeth Answ 3 by reason of its displicency and dislike For. Omne medicamentum purgans est nauseae provocativum every purging thing is loathsome to the Ventricle and that either First because they are bitter and of a harsh and unpleasant tast as Aloes and Coloquintida Or else Secondly because they are irkesome and loathsome to the Ventricle as all purgatives are that I know of except Aloes Thus sinne is cast out by Obser 3 repentance which is displeasing and offensive to our nature That Repentance is offensive to nature appeares thus viz I. Jt is bitter we naturally call the word of God a hard saying Iohn 6.60 and frequently cry out that the old way of sinne is better then the new way of repentance and true obedience Luke 5.39 And II. Repentance is greevous and irkesome unto us we are ashamed by repentance to condemne our former lives and such is the corruption of nature that we had rather continue in our wicked wayes then by repentance confesse that hitherto we have erred from the right way Repugnat poenitentiae natura verecundia Natura quia omnes sub peccato Verecundia quia erubescit quisque culpam confiteri August Epist 3. ad Simpl that is Both nature and shame are opposite unto repentance Nature because all naturally are in sinne and shame because all naturally are ashamed to confesse their sinnes And this is the reason why so few are converted and turned unto God namely either First because idly they spare themselves and will not take paines to examine their wayes or sinnes as many doe who forbeare this labour because it is no better a worke then raking in a stinking Ditch and because it would make them out of love with themselves Or Secondly because they are ashamed to confesse and acknowledge their sinnes and errours Iohn 9.40 Now we must remember here these foure things namely I. That if we do not judge and condemne our selves here God will judge and condemne us hereafter And therefore it is better to examine our wayes our selves and to labour to find out our iniquities while we have leave and space of repentance then to leave them to be enquired and sought out by an all-seeing God when we shall not obtaine one drop or dramme of mercy though wee seeke it with teares And II. We must remember that it is worse to cover then to discover our sinnes worse to conceale then to reveal our iniquities worse to excuse then to accuse our selves worse to hide then to confesse our faults For First he that hides his sinne shall not prosper but he that confesseth shall find mercy and favour And Secondly he that hideth his sinne dishonours his GOD 1 Iohn 1.9 but he that confesseth honoureth his Maker Whence Joshua said to Achan confesse thy sinnes and give glory to GOD Ioshua 7. And Thirdly he that hides his sinne shewes evidency that he preferres either the love of his sinne or his estimation and credit before the glory of God and the good of his owne soule but he that confesseth his sinnes ingenuously unto God shewes plainly that he preferres the Glory of his GOD and the good of his soule before the shame and disgrace of the World or his owne credit And III. We must remember that Repentance is rightly called Poenitentia nunquam poenitenda Repentance never to be repented of 2. Corinth 7.10 For he who labours truly to find out his sinnes will never repent him of that labour he that is truly sorrowfull for those sinnes which he finds out will never repent him of that his sorrow he that truly confesseth those sinnes unto GOD which he sorrowes for will never repent him of that his confession he that labours to hate all those sinnes which he hath confessed himselfe guilty of will never repent him of that hatred he that purposeth to leave all sinnes which he doth or should hate will never repent him of that purpose he that promiseth unto GOD to serve him for the time to come in
Goe yee cursed but are also condemned unto eternall fire which is a sensible punishment Sect. 3 § 3. And he shall set the sheepe on his right hand and the goates on his left For the understanding of this phrase of the right hand and the left observe that when three are going together or sitting together he that is in the midst is in the chiefe place but he that standeth upon his right hand is in the second place he that standeth on his left hand is in the third place and in this sense we are to understand these places viz. Matthew 20.21 where the Mother of Zebedees Children desireth that one of her sonnes may sit at Christs right hand and another at his left where Christ is in the highest place and he that sits on his right hand in the second place and he that sits on the left in the third place So here He shall set the sheepe at his right hand and the goates at his left where Christ is in the highest place and the Sheepe in the second and the Goates in the third and last § 4. Come ye blessed of my Father possesse the Sect. 4 Kingdome prepared for you for I was hungry and ye fed me thirsty and ye gave me drinke sicke and ye visited me naked and ye clothed me a stranger and ye toâ—ke me in Why doth not the Iudge of all the World say Quest 1 Inherit the Kingdome prepared for you because you have worshipped and served God aright or because you have beleeved on him aright or because you have persevered in faith but omitting these onely reckons up the workes of mercy and charity In a word why doth the Lord here rather recite these workes of charity then others of piety or constancy in Religion even to the death First the Judge of all the World alleadgeth and Answ 1 mentioneth these workes because they were noted observed and made manifest even to the goates but the worship of God Faith and the true perseverance of the sheepe which consists in the integrity of the heart is onely knowne unto God and unknowne to the Goates The workes of mercy are more conspicuous to the eyes of the world then the workes of piety are and therefore the Lord doth rather alleadge those then these Secondly the Iudge of all the world doth rather Answ 2 mention these workes of mercy because there is nothing more naturall unto men then to doe good unto men the companions of nature Thirdly these workes of mercy are here mentioned Answ 3 because true faith is wont and ought to exercise it selfe by these principally towards her neighbour Fourthly because the workes of mercy directly Answ 4 and evidently include love and charity the Queen of all vertues Fifthly because Christ hereby would excite and Answ 5 provoke all men unto these workes of mercy seeing that they shall undoubtedly be rewarded with life everlasting verses 34 46. Sixthly the Iudge mentioneth the workes of Answ 6 mercy that the mouthes of the wicked Goates may be stopped and that it may evidently appeare how justly God denies mercy unto those who would shew none unto their brethren Seventhly that he might intimate that the estate Answ 7 of the godly is for the most part in this world full of calamity and misery and this Christ admonisheth them of lest being terrified hereby they should faint and fall under their burthen For it is the godly for the most part who are pinched and pained with hunger and thirst and persecution and the like and therefore our Saviour forewarnes them of this and warnes them to looke for this and lest they should hereby be too much discouraged he gives them a double consolation namely I. That this misery and affliction of theirs is his In as much as ye did it to them ye did it to me and hence the Apostle St. Paul cals his sufferings Christs sufferings 2. Cor. 1. and this he learnt from Christ himselfe who cryed unto him when he was going to afflict the members of Christ Saul Saul why persecutest thou me Acts. 9. And II. That the afflictions and miseries of this life shall be rewarded with life eternall Answ 8 Eighthly Carthusian in hunc locum saith the Judge of all the world alleadgeth these workes of mercy oney because the Scripture is most plentifull and copious in the commanding and commending of these workes And Answ 9 Ninthly the same Authour in the same place gives this excellent answer that Christ mentioneth onely the workes of mercy to teach us that our salvation and grace and whatsoever good thing else is in us proceeds from the mercy of God depends upon the mercy of God and is perfected by the mercy of God Carthus s Pag. 204. a. Object 1 Bellarmine produceth this place to prove the workes of charity and mercy or almes deeds to be meritorious Christ saith here Receive the Kingdom prepared for you for when I was hungry you fed me c. Therefore Almes merit eternall life Bellarm. de bon operib in particular lib. 3. Cap. 4. Answ 1 First this place proveth not that almes deeds merit heaven but it rather sheweth that Christ in mercy crowneth the charitable workes of his children heaven is given though not for their good workes yet according to their good workes And this Kingdome was prepared for them before the beginning of the world yea before they had done any almes-deeds therefore they could not merit that which was prepared for them and given them before they had done any good thing Answ 2 Secondly there is no proportion betweene the Almes which we give unto the poore and the glorious heavenly reward which God gives unto us therefore our almes-deeds cannot merit heaven Quest 2 Whether ought we to visite those who are sicke that our Saviour reckoneth up this worke amongst the rest Answ 1 First it is lawfull for Physitians to visite those who are sicke it being their profession and office to take care of such And therefore they are blame worthy who I. Will visite onely great and rich men and not poore and come onely to faire buildings not at all to poore Cottages And II. Who having skilfull Physitians neare them will neither when they are sicke send for them or unto them Secondly it is lawfull for people to visite those who are sicke if the sicknesse be not infectious and is their duty so to doe as appeares thus I. We must doe to others as we would have others doe unto us now who would not be glad to be comforted and visited by friends when they are sicke And therefore this is peoples duty one towards another And II. To visite the sicke is a Christian worke and a worke best beseeming a Christian and therefore no Christian should be a stranger unto it And III. Jt is a most equall and fitting thing to visite the sicke for who will hide his face from his owne flesh Esa 58.7 Now Christians are members of one another and