verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly
by Christ who hath sufficiently satisfied for our sinnes and unto the remission of sinnes onely a lively faith in Christ is required of us Therefore to say that a man by his owne satisfaction must pay the utmost farthing of his debt unto God is a blasphemous assertion and derogatorie to the value of Christs death k Willet Synops fol. 410. initio Thirdly this verse will not serve them to build Purgatory upon as followes in the next section Answ 3 § 4. Agree with thine adversary quickly Sect. 4 whiles thou art in the way with him lest the adversary deliver thee to the Iudge and he to the officer by whom thou shalt be cast into prison and from thence thou shalt not come till thou have paid the uttermost farthing Bellarmine strongly urgeth this verse for the proofe of Purgatory Object as doe also divers others of the Papists There is mention say they of a prison from whence the Captives shall in time come forth which cannot bee possibly be meant of hell because ex inferno nulla redemptio from hell there is no redemption Bellarmine more plainely argues thus By the way is meant this life present by the adversary is meant the law of God himselfe by the Judge is meant Christ by the Officers the good Angels or the divels by the Prison hell by the last farthing our lesser sinnes for which wee are to satisfie either in hell or in Purgatorie Bellarm. Tom. 1. fol. 1804 de Purgat li. 1. Cap. 4. First if we should grant the Cardinall all hee Answ 1 desires but onely the last particle wherein hee begs the question or in Purgatorie yet he could conclude nothing against us Amesius Tâ—m 2. pag. 200. Secondly this saying of our Saviour may safely be expounded according to the letter of the affaires of this life as Saint Chrysostome doth expound it that men to prevent their further danger should be ready to compound their controversies betimes And such counsell also the Wiseman giveth That if a man have given his word and is become a surety for another he should not sleepe before he had delivered himselfe l Pro. 6.3 And this exposition is most agreeable to the Text for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary at the Law And Luke 12.58 where the same sentence of our Saviour is repeated there is mention made of the Magistrate and of the Jaylor which are termes and Offices properly fitting the businesse of this life Willet Synops fol. 407. Answ 3 Thirdly here is in this argumentation a sophisme called Figura dictionis for Bellarmine faines unto himselfe here an allegory where as Christ useth plaine proper and perspicuous words especially in Saint Luke where the Magistrate and Jaylor are named and then from this unnecessary allegoricall sense he frames an argument for the confirmation of an article of his faith which is 1. against his owne rule delivered lib. 3. cap. 3. De verbo Dei 2. Against the rule delivered both by the ancient and moderne Divines Diligenter cavendum esse ne quae dicta sunt allegoricè tanquam propriè dicta intelligamus m Aug. doct Chri. lib. 3. Cap. 10. We must take speciall heede that we expound not those things literally which are onely allegorically meant Yea III. this practise of the Cardinall is contrary to that Axiome of the Schoolemen which Thomas so often repeates viz. Symbolicam Theologiam non esse argumentativam that is certaine and necessary arguments cannot bee drawne from Allegories Answ 4 Fourthly if this Allegoricall exposition of Bellarmines be true and that men ought to satisfie for their sinnes event unto the last farthing then it will follow that Christ hath in no sort satisfied for our transgressions for it is well enough knowne what is meant by this phrase of speech I will keepe him in prison untill hee have paid the last farthing But this consequence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and impious and therefore so also is the Antecedent Sadeel fol. 250. advers human satisfac Answ 5 Fifthly if we draw these words to a spirituall understanding by the prison hell must bee signified a place of everlasting torment and not Purgatorie as appeares thus First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prison is taken 1 Pet. 3.19 for the place of the disobedient which is Hell for they doe not use to send obstinate sinners to purgatorie Secondly he shall not come out till hee have paid the uttermost farthing or as Saint Luke saith the utmost mite that is never unlesse he dare say that a sinner is able by his punishment to satisfie the utmost mite of his debt that is his sinne unto God which is great blasphemy to affirme and contrary to the Scriptures wee not being able to answer God one thing of a thousand n Iob 9.3 Sixthly this place may be expounded by that Answ 6 parable Mat. 18. where the unkind servant is cast into prison till hee should pay all that was due verse 34. that is hee should lye there for ever for the debt was ten thousand talents too much for a Prince much lesse for a servant to pay and verse 25. hee had nothing to pay and therefore his Master forgave him the debt verse 32. Wherefore we see our debt is not payed unto God by us but forgiven and where it is not pardoned it can never be paid Againe it followeth verse 35. So shall my heavenly father doe unto you if you forgive not from your hearts one another your trespasses What is this So shall my father doe unto you sent them to Purgatorie No but unto hell for uncharitable and malicious men which will not forgive others I hope they will not ordaine unto a place of temporall punishment for as Saint Iohn saith he that hateth his brother and so is a manslayer cannot have eternall life o 1 Iohn 3.15 Chemnit de Conc. trid part 3. fol. 135. Seventhly although Bellarmine brag much of Answ 7 the Fathers yet they favour not his opinion here if faithfully dealt withall as is clearely proved by Chem. concil trid part 3. pag. 135. a. Eightly by the word Prison Bellarmine understands Answ 8 both Hell and Purgatorie so that Donec untill must signifie both nunquam aliquando never and sometimes which is grossely absurd Lastly although this place be objected by Bellarm Answ 9 Coster Valent. and others yet it is sufficiently confuted by their owne Iansenius in hanc locum from Bishop Mortons appeale fol. 15. fine VERS 27. Vers 27 Ye have heard that it was said by them of old time thou shalt not commit adultery § 1. Audivistis ye have heard Sect. 1 From whom did they heare this Quest 1 Not from the Vulgar sort Answ or common people but from the Priests that is the Pharisees who taught them that there was nothing to be considered or looked unto in this Commandement Thou shalt not commit adultery but onely the actuall sinne
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because
how can yee speake good things when yee your selves are evill that is as Lyranus interprets it yee being filled with malice and envie against me cannot speake any good of me The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things Anselm upon these words hath this Observation or Exposition Quomodo bonus homo non possit proferre mala nec malus bona sic non possit Christus mala nec diabolus bona opera facere As the good man cannot bring forth evill things nor the evill man good things So Christ can doe no bad workes nor the Devil any good Reade further for the proofe hereof Mat. 7.16 17 18 19. and Luke 6.43 44. From whence plainely this Argument may be drawne No corrupt and evill tree can bring forth good fruit But every man by nature is a corrupt and evill tree being the child of wrath and infected with sinne And therefore no man by nature or by the onely power of his Free-will is able to bring forth good fruits Sect. 3 § 3. A good man out of the good treasure of his heart bringeth forth good things Quest 1 What is a good thing or a good worke Answ Good workes are generally thus described They are actions externall or internall conformable and agreeable to the will and to the Law of God But from this verse they may be thus defined They are workes which flow and proceed from a disposition of vertue For the good man out of the good treasure of his heart bringeth forth good things Quest 2 How many things are required unto a good worke Three things are required viz Answ First a good beginning that is the will well disposed and working out of true vertue For goods fruits cannot spring but from a good tree verse 33. Secondly a good matter or object that is something which is commanded by God for otherwise it will bee but will-worship as Matth. 15.6 In vaine doe they worship me teaching for doctrines the commandements of men Thirdly a good end that is the glory of God and those things which tend to his glory 1 Corinth 10.31 And thus if we desire to approve our selves to bee good men by our good fruits we must labour that I. Our wils may be rectified and rightly disposed And II. That our workes may be moderated according to the word of God in regard of the matter of them And III. That our end in all our good workes may be that God may be glorified in us and by us Verse 36 VERS 36. But I say unto you that every idle word that men shall speake they shall give account thereof in the day of Iudgement Object Bunderius a Papist from this place would prove Purgatory thus Men at the day of Iudgement shall give an account for every idle word which they have spoken Now which is this day of Iudgement certainely that day which comes presently after death according to that of the Apostle It is appointed unto all men once to die and after death comes Iudgement Therefore in that day after death men shall give an account of those things which have beene culpable and worthy of reprehension in them and which must bee expiated by temporall punishments now in what place can this be but only in Purgatory His meaning is this As soone as ever men die they shall give an account for their veniall and lesse sinnes which they have not satisfied nor suffered for on earth and those shall be purged by the paines and penance of Purgatory flames First Sophister-like he concludes that which Answ 1 hee proves not or hath that in the conclusion which is in neither Proposition For to me hee seemes to argue thus We must give an account for all our small sins Answ 2 at the day of Iudgement But this day of Iudgement is the time which followes presently after death Therefore there is a Purgatorie perhaps to punish such a Logician as hee is Secondly wee grant that by and by after death there is a particular judgement of God wherein every one shall give an account of those things which he hath done in the body Thirdly by the day of Iudgement both Franciscus Answ 3 Lucas and Gorranus and divers others understand the last day and generall Iudgement and some leave it doubtfull Sa Iudicij scilicet particularis in morte vel universalis that is by this Iudgement is either meant the particular Iudgement presently after death or the general Iudgement at the last day Now wee need not greatly care which of these say true for if the last day be here understood then Bunderius his Argument or Sophisme rather is absurd for there will bee no Purgatory after the day of Iudgement But if wee leane unto those who hold the place doubtfull then it will prove but an uncertaine Argument and consequently not an Argument of faith nor to build an Article of faith upon as Purgatory is to them A question may hence be demanded Quest whether every sinne be mortall of its owne nature or not Although it be true Answ that all sinnes are not equall but one greater then another and although also it be true that in a good and godly sense some sinne may be termed mortall and some veniall which yet may more fitly be called sins regnant and not regnant yet it is most true that every sinne is mortall of its owne nature and only veniall by way of Gods free acceptation and mercy for his owne names sake and merits of his deare Sonne our Lord Iesus as appeares by these reasons First because our Saviour here saith that wee must give a straight account of every idle word in the generall day of Iudgement and this is certaine because every idle word is flatly against the Law of God and yet these idle words are those sinnes which they call veniall And therefore this is a truth that all sinnes are mortall that is against the Law of God Secondly because the Rhemists Rhem. in 1. Iohn 3.4 confesse in plaine termes that every sinne is a swarving from the Law of God For doubtlesse that which swarveth from the Law is truely said to be against the Law but not agreeable to the Law Thirdly because the famous popish Friar and Romish Bishop Iosephus Angles in 4. sent pag. 215. teacheth the same doctrine in his booke dedicated to the Pope himselfe His words are these Omne peccatum veniale est al cujus legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationem est agere contra legem naturalem praecipientem non esse a regulà rectae rationis deviandum Every veniall sinne is the transgression of some Law This is cleare because every veniall sinne is against right reason and to doe a thing against right reason is to doe it against the Law of nature which commandeth us not
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
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
cap. 7. and Reuchlin in lib. 1. Cabalae pag. 456. and Otho Gualtper syllog pag. 81. 82. 83. This place is strongly urged by Peltanus Object and Bellarmine lib. 1. cap. 1. and lib. 2. cap. 6. de Purgatorio and divers others for the proofe of Purgatorie Some of them briefly arguing thus If in the world to come the first and second degrees of anger here expressed shall not be punished with hell fire and yet shall bee punished with some torments then it remaines that they must bee punished in Purgatorie because after this life there is no other place of punishment but either hell or Purgatorie Bellarmine and Peltanus they dispute thus First our Saviour speakes here of punishments which are to be enjoyned unto and inflicted upon sinners by the judgement and sentence of God after this life Secondly that there are here distinguished by Christ three sorts of sinnes and three kindes of punishments and that hell fire and eternall condemnation is attributed onely to the third kinde and to the first and second more light punishments that is temporall And therefore some soules shall be punished after this life with temporall punishments to wit in Purgatory because there is no other place of punishment after death but either hell or Purgatory First wee grant that our Saviour speakes Answ 1 here of punishments which shall bee inflicted upon sinners by the judgement and sentence of God after this life But it followes not from hence that hee speakes of the temporall paines of purgatorie Chamier tom 3. fol. 1160. de Purgat cap. 6. Sect. 3. lib. 26. Scharp curs Theolog. de Purgat pag. 557. resp 2. Secondly wee deny that there are three distinct Answ 2 sorts or kindes of sinnes or punishments but rather three degrees of punishment in hell which although they bee unequall yet are all eternall as evidently appeares by these reasons First every transgression of the Law is sinne and the wages of every sinne is death Rom. 6.23 and 1. Ioh. 3.4 But to be angry rashly and to raile are transgressions and consequently sins as was shewed before And therefore in themselves are worthy of everlasting death Secondly he that loveth not his brother abideth in death that is hath no eternall life i 1 Ioh. 3.14.15 But hee that is angry with his brother unjustly loveth him not therefore he hath no part in eternall life Thirdly no raylers shall inherit Gods kingdome that is without repentance k 1 Cor 6.10 But he that sayth to his brother Racha that is idle-braine or light-head raileth therefore this sinne without repentance excludeth from heaven and consequently in it selfe is worthy of hell Willet Synops 408. Fourthly Christ speaks here of the sinne not of the punishment for to bee angry with our brother and to harme him with some opprobrious words is the fault of the sinne not the punishment thereof but every fault and guilt of sinne not pardoned doth bring upon the sinner eternall condemnation as shall elsewhere be shewed And therefore all these three degrees of sinne are guiltie of hell fire Fiftly Christ concluding this discourse commands every one to be reconciled unto his brother lest he be delivered unto the Judge and by him sent into prison from whence hee shall not come out untill hee have payd the uttermost farthing that is never as shall bee shewed by and by And therefore although there be divers unequall degrees of punishment in hell yet all are equall in regard of the eternitie and perpetuitie thereof Chamier de Purgat fol. 1160. § 5. Answ 3 Thirdly an Argument drawne from a Metataphor similitude or a resemblance is not to be stretched or urged beyond the scope or intent of him that propounds it But Christs scope here was to correct the false interpretations and expositions of the Decalogue the Pharisees restraining the transgressions of the Law onely unto the outward and more weightie commissions and acts and therefore our Saviour teacheth them that those sins which they account light and veniall as to bee angry with their brother or to reproach him by some disgracefull words are indeed great and mortall sinnes deserving hell and damnation it selfe Scharp de Purgat fol. 557. resp 2. Sadeel pag. 258. error 2. Answ 4 Fourthly if our Saviour speake here of Purgatorie where he represents divers judgements or jurisdictions of the Jewes whereof some were superiour some inferiour as the Judgement Councell and great Synedrion then it would follow hence that there are many severall jurisdictions in Purgatorie and appeales from the inferiour Judges to the superiour as was in them But this is so absurd that I never heard nor read Papist maintaine it and therefore I could wish they would thinke Purgatory it selfe as grosse Answ 5 Fifthly neither of these words Iudgement or Councell can in any respect agree or be applyed to Purgatory there not being in them the least mention or insinuation of any purging more than there is in the word Gehenna Amesius tom 2. pag. 201. Answ 6 Sixtly from this place they must either prove two distinct Purgatories or none at all for Bellarmine himselfe observes two kindes of punishments distinct from the eternall torments of hell fire And therefore if this argument bee worth the owning or maintaining he must grant two Purgatories distinct in place and situation For as the Councel is a distinct place and jurisdiction from the place of the fire of Hell as he saith so also is the place of Judgment a distinct place frō the Synedrion or Councell And therefore if the Papists contend for this that the Synedrion or Councell differs from the fire of Hell wee doe no lesse strive for this that in like manner Judgement differs from Councell and so cannot be numerically one Wherefore either they must goe set up a second and new Purgatory from this place or pull down the old one which they have so stoutly heretofore maintained from hence because this Scripture we see must either support two Purgatories or none Seventhly if this conclusion of the Papists be Answ 7 good our Saviour speakes of punishments after this life because mention is made of Hell fire then this will follow also that he speakes of the punishments of civill judgements or Courts in this life because he makes mention of a Judgement and a Councel which belong unto this life and are not in Purgatory and therefore if this be absurd and deformed so is also the former being both cut by one Last Eighthly what Fathers can they finde who Answ 8 interpret this place of Purgatory Theophilact upon these words by councell understands the consent of the Apostles in the great and generall judgement And Saint Augustine de serm Dom. in monte from this place concludes that there are different degrees of punishment in Hell Ninthly to prove Purgatory from this place Answ 9 cannot stand with some other opinions of the Papists and therefore if they could prove Purgatory hence yet they would lose
adultery for the saving of a three-fold life namely 1. Of themselves because being assaulted they were necessitated either to satisfie the lust of some uncleane adulterer or to be slaine by him Many have rather slaine themselves then they would suffer themselves to be thus distained as did Pelagia Sephronia two Virgins with their mother whom Ambrose commends for it ſ Senens 426. And Hierome s Ionam thinkes that they should doe thus but Augustine de Civit Dei l. 1. doth piously confute it Senens ibid. True it is they must not to avoid one sin runne into another by killing themselves but yet they must rather suffer themselves to bee murdered than willingly prostitute themselves for the safety of their lives for the life of the body is ill saved with the destruction of the soule II. Sometimes women pretend a necessity of adultery for the saving of the life of some lascivious person because he sware to kill himselfe except they yeelded unto his lust this they must not doe because if they prostitute themselves that is their sinne but if the other murder himselfe being enraged for their constant and unmoveable chastity that is none of their sinne And therefore they must not redeeme the life of an adulterers body with the death of their owne soule III. Some pretend a necessity for the preserving of their husbands life because hee was threatned to be murdered except shee yeelded unto adultery Augustine upon this verse here staggers in his judgement not knowing how to resolve this question and seemes to incline unto this That if a man and his wife were laid in wait for and were betrayed and the man threatned to be murdered except his wife suffer her selfe to be defiled shee may lawfully doe it if her husband will permit and consent thereunto or command her to doe it because the man hath power over his wife but the man hath not the whole and sole power and therefore neither husband nor wife hath power lawfully to doe that which God forbids And a curse hangs over the heads of all those who doe evill that good may come of it § 2. Whosoever shall out away his wife Sect. 2 Whether was this Law enacted and ordained Quest 1 by Moses or not for a man upon any dislike to put away his wife and to give her a bill of divorcement First some absolutely deny that ever Moses Answ 1 established any such thing as a Law unto the Jewes but we reade that it was injoyned If a man hate his wife because hee hath found some uncleannesse in her then let him write her a bill of divorcement and send her away Deut. 24.1 And this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept Mark 10.5 Answ 2 Secondly some urge this as a positive Law commanded unto all as not lawfull for a man to retaine a wife whom hee hath found to commit adultery But the Pharisees themselves say Moses permisit Moses suffered or permitted to write a bill of divorcement t Mar. 10.4 not Moses commanded c. Answ 3 Answ 3 Thirdly it is the safest walking in a middle path and therefore I distinguish betweene Divortium and Libellum 1. There is divortium a separation or a putting away of the wife this is no where commanded by Moses at all 2. There is libellus a bill of divorcement and this is commanded Thus the Pharisees say Moses imperavit libellum Moses commanded to give a writing of divorcement u Mat. 19.7 And Christ saith Permisit non imperavit divortium Moses suffered not commanded you to put away your wives 3. And this Commandement was but politicall and civill not morall and therefore did not binde all Quest 2 Wherein did the Jewes offend concerning this putting away of wives Answ They erred herein that which Moses suffered for the hardnesse of their hearts they take for a morall precept Observ That which Moses permitted they thinke ought to be done as a thing good in the court of conscience Teaching us that many things are tolerated by humane and civill Lawes which are neither religious nor warrantable before God Men respect the greater evill and therefore tolerate the lesse for the avoiding of the greater according to that vulgar saying Ex duobus malis minus malum est eligendum of two evils we must chuse the least Quest 3 Is this lawfull is it not forbidden to doe evill that good may come of it Rom. 3.8 Answ 1 First that is a certaine rule wee must not doe that which is evill that some good may spring from thence we must not lye to save our brothers life Answ 2 Secondly we may distinguish between a command and a connivence no evill is to be commanded to be done by man or by humane and civill Lawes but a lesse evill may be winked at Although Magistrates in generall be commanded to punish sinners and transgressors yet it is lawfull for them sometimes to connive at some things and to spare the punishing of some degrees of sinne Quest. 4 Whether is usury lawfull or not for wee see the Lawes permit it and punish it not except it be above eight in the hundred Answ I will here only conferre usury with the Jewes putting away of their wives First this was suffered and tolerated for the hardnesse of their hearts Matth. 19.8 lest otherwise in their hatred unto their wives they should kill them So I. Because men are so hard-hearted that they will rather see their brother suffer yea perish then lend him gratis to supply his want And II. because a Land could not subsist nor trading flourish without borrowing and lending sometimes therefore the Lawes of Nations do permit Usury Secondly from the beginning it was not lawfull for a man to put away his wife w Mat. 19 8. And this is the case of Usury also as appeares thus 1. it was directly forbidden Thou shalt not lay usury upon thy brother neither shalt thou b◠to him as an usurer Read Exod. 22.25 Deut. 23.19 Nehem. 5.7 8. 2. He is promised a place in the Lords Tabernacle who putteth not out his money to usury x Psal 15.1.5 as if the Kingly Prophet would say usurers shall never come unto Gods holy Hill 3. He is pronounced a just man who taketh not usury Ezech. 18.8 9. and an unjust who giveth forth his mony upon usury vers 13. 4. The Lord severely threatens to punish usurers Ezech. 22.12 c. All these shewe that usury was not from the beginning neither was ever lawfull by Gods Law among brethren as all Christians now are wherefore it is a great shame that the Jewes should refuse to take usury one of another and yet Christians hereby eate out the bowels one of another Thirdly Christ crosseth their ancient opinion concerning the putting away of their wives telling them it is not lawfull to doe it except it be for fornication So also in this our Saviour saith Lend looking for nothing againe y
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
unto thee doe thou the same unto them And therefore let us acknowledge these two things to wit First that it is alike necessarie and generally commanded to doe good unto our brother as well as not to hurt him A man sinnes by the Law of God that harmes his brother yea hee sinnes no lesse who will not helpe his brother when hee may doe it Secondly hee is no Christian whatsoever hee thinkes of himselfe or seemes unto others who towards men is either false or hard or hardhearted or the like Verse 13.14 Enter yee in at the straite gate Verse 13.14 for wide is the gate and broad is the way that leadeth to destruction and many there bee which goe in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that finde it I have occasionally often said that the salvation of our soules is a matter of greatest importance both in regard of the losse i◠regard of the gaine No greater misery can come unto us then to bee deprived of Heaven no greater felicitie can we be made partakers of then to bee made partakers thereof And therefore I have propounded and resolved with my selfe to treate something more particularly and more amply of these two verses then of any either preceding or following What was the occasion of these words Quest 1 Christ had taught love and equitie towards man Answer 1 in the former verse and therefore now hee teacheth holinesse towards God And because two things principally hinder there from namely First the multitude of sinners And secondly false teachers who seduce men into wandering waies and by pathes Our Saviour therefore meets with them both First the multitude of sinners in the present Text Secondly False-teachers Verse 15. c. How are these verses divided Question 2 Answer Naturally into these two parts namely a Precepts wherein are three things to wit First there is a way that leads unto heaven Secondly this way is streight Thirdly it is to be entred into enter in at the streight gate Reason which is twofold taken either from the Broad way wherein are three things First there is a broad way and a broad gate Secondly it leads to destruction Thirdly many notwithstanding enter therein Narrow way wherein are three things First there is a striait way and a strait gate Secondly it leads to life Thirdly few there are who finde it Section 1 § 1. Enter in at the streight gate c. These words are a Metaphor whereby Christ shewes that our life is a way and that naturally we love to walke in the broad common and most easie way We have a journey to goe two wayes leading to the end one broad and smooth the other strait and craggy the one is vice the other vertue the one full of hazard the other void of perill and we leave the way of godlinesse that leades to heaven and take the way of wickednesse that conducteth to hell Were we called to a feast two dishes set before us one of sweet Sucket but full of poyson the other of sowre olives but very wholesome would a wise man refuse the Olives to eate the Sucket we are called to a feast where are two kindes of meare Christ and Sathan God and Belial salvation and damnation sinne and righteousnes set before us whereby the one seemes pleasant but is fraught with death the other soure but is the savour of life Yet wee choose the wayes of sinne which is death eternall before the reward of righteousnesse which is life everlasting as our Saviour lively expresseth in these two verses Some Heretikes have objected this place against Objection 1 the divine providence of God thus If God by his divine Providence doth rule and governe all things here below then without doubt hee would exile evill men out of the world for he can doe it and by so doing the vvorld vvould bee better and better ordered But hee hath not onely not exiled evill men out of the world but will have them exceed the good as in these verses many bad few good yea experience showes the truth thereof Besides those things by which wee are provoked to sinne and wickednesse are more in number then those things which may turne us from vice For inticements to evill are offered in all sides but allurements to good not so as our Saviour most truely hath said in these verses Narrow is the way which leadeth to heaven and few finde it but broad is the way to destruction and many enter therein Where it seemes that God made for the nonce one narrow way that fevv might walke in it to life and the other broader that more might give themselves that way so hastening unto death What kind of Providence therefore is this Answer 1 First in generall this seems indeed not to be well done but to tend to disorder and that it were not fit for a wise Prince to suffer or doe thus But why doth God that which doth seeme thus unto us Because the naturall man perceiveth not the things which are of God neither understandeth the causes of Gods counsell Now Gods judgement is one and ours another as the Lord himselfe saith by his Prophet My wayes are not as your wayes nor my thoughts as your thoughts Wherefore mans judgement is deceived while hee expounds that those things which belong to the most beautifull order of the whole and to the last end which is the glory of God doth belong to disorder This answer should suffice any godly man yea every one ought to say with the Prophet How wonderfull are thy workes oh Lord thou hast made all things in wisedome Answer 2 Secondly more particularly it is not against the most wise providence of God that there is a greater number of wicked then godly For God maketh no man evill but whatsoever he made was very good which Orpheus the heathen Poet saw and confessed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God all are made good and suffereth onely the evill to be Hil. Fift Booke of the Providence of God page 497. 501. Question 1 Whereunto is this word enter referred It is either referred unto the Answer Way and so is spoken to the carnall man A. Gate and so is given unto the spirituall man of this else-where This may be referred to the straight-way and so our Saviour speakes to naturall and carnall men as if he would say you are out of the way by nature which leades unto heaven you are strangers both from grace and glory And therefore labour to get into the right and straight-way Question 2 How is the naturall man a stranger from the way of grace Answer Two manner of wayes to wit First he is a stranger from this way in knowledge as appeares thus I. His affection lusts after evill and he desires not the knowledge of divine things they being foolishnesse unto him 1 Corinth 1.18 II. His reason cannot reach nor take up spirituall things
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
walke in the narrow way are but a very few so that the meaning of Multi Many is Plurimi the most by much Whereunto is this word Many to be referred Question 2 It is to be referred both unto the Way Gate as if our Saviour would say Many walke in the broad way D. Answer Many enter in at the wide gate E. D. First by Many our Saviour would have us to take notice of the Multitude of sinners as if hee should say the most part of men walke the wayes of sinne reade Psalm 14.3 and 53.2 and 1 Iohn 5.19 and 1 Cor. 1.25 Numb 16.4 How doth this appeare that the most men vvalke Question 3 in the broad vvay First It may be illustrated by a double Embleme Answer 1 to vvit 1. The locust is an Embleme of vvicked men shee is called in Hebrevv Arbeh of the numbers and multitudes of them for Rabah signifieth to multiply And hence the Scripture it selfe expresseth the number of vvicked men by the locusts They came as locusts or Grashopers for multitude Iudg. 6.5 And againe They are more then the grashopers and are innumerable Ierem. 46.23 2. The Mouse is an Embleme of vvicked men because shee encreaseth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist both in number and speede Answer 2 Secondly this will appeare by the partition of the world In the foure corners of the world there are foure kindes of men namely 1. Prophane persons who are given to grosse and enormous sins 1 Tim. 5.24 2. Hypocri es who have a forme of goodnesse and godlinesse but in their hearts have denied the power thereof 2 Tim. 3.5 3. Carnall men who are not egregious sinners but only minde the world and outward things not regarding the hidden man of the heart at all 4. Righteous and holy men who being truely regenerated become burning and shining lamps Rom. 12.11 And these are but few in comparison of any of the rest Question 4 Why doe the most part walke the wayes of sin Answer 1 First because sinne is most naturall unto all 1. Cor. 15. First comes that which is naturall and afterwards that which is spirituall wee were all conceived and borne in finne and nature and sin works in all grace but onely in a few Answer 2 Secondly because sinne is pleasant to flesh and blood By reason of that innate and naturall concupiscence which is in us temptation workes upon every part of the soule and sense and body and all follow willingly but perswasion unto good workes onely upon some few And therefore more follow the broad way of sinne then the strait way of grace Answer 3 Thirdly because Sathan is so craftie subtle strong and vigilant that hee is called the prince of this world and the god of this world 2 Cor. 4.4 And therefore hee drawes the most part of the world after him Answer 4 Fourthly because it is easier to fall and to lie still then to rise and flie unto heaven And therefore the most men walke not in this strait and painefull way Answer 5 Fiftly because temptation unto evill is like poyson which infects with a light touch thereof or whereof one drop will doe hurt But perswasion unto good is like a potion or purgation which except it be drunke up and well digested doth not produce his wished effect And hence it is that so many are taken captive by sinne and few wonne by grace Question 5 How can this be that the most part of men walke in the broad way Is not Multitude a true note of the true Church Answer No For the true Church is but small in comparison of the world of wicked men The most part of the world is without the Church overwhelmed with the deluge of ignorance and Atheisme and in the Church there are but a few good And thus wee see how Many here is referred to the broad way E Secondly this word Many may be referred to the wide gate Now by the Gate we showed before was meant Death so that the meaning of these words Many there bee which goe in thereat is that that the most men dye unto condemnation or enter in by death at the gates of hell Wee see there were but onely eight out of the whole world preserved and saved in the Arke amongst which small number was wicked Cham. Wee see that ten righteous men could not bee found in five populous Cities of Sodome Genes 18. Yea wee see that of six hundred thousand of Israelites there were but two onely that came into the holy Land And one Nicodemus only we reade of amongst the Senators How doth it appeare that the most part of men are Question 6 damned It appeares most evidently thus First Answer there are many who know not God and Christ John 17.3 and 2 Thess 1.8 Secondly there are many who contemne and despise the word which is the meanes to bring them unto saving knowledge Thirdly there are many who although they doe not contemne it yet susque deque habent they neglect it and doe not much regard it Fourth there are many who care for no hing but the world and honours and pleasures and riches Fiftly many are ensnared and entangled in sinne and wholy serve either some publike or private lust Sixtly many boast and brag of their owne righteousnesse and feele no want neither stand in any neede of Christ Seventhly there are but very few who feele their sinnes to be a burden unto them and desire to bee eased of that loade by Christ And therefore these things considered we may safely say that it is as cleare as the Sunne that the most of men enter in at the wide gate of destruction Whence comes it that the most perish Question 7 First from the weakenesse of our nature Nature Answer 1 cannot save us by grace only we are saved and hence it is that so few are saved and so many damned Secondly this comes from the nature of sinne and Answer 2 here is to bee observed that even one sinne without repentance sufficeth unto condemnation one such transgression is enough to bring a man to eternall destruction as wee see in Achan in Korah and his company in the man who gathered stickes upon the Sabbath day (g) Num. 15.36 and in him who blasphemed Numb 24. We see how at once for one rebellion there dyed foure and twenty thousand 1 Cor. 10. Thirdly this comes from the nature of our enemies Answer 3 who are many and strong as for example 1. The World 2. Sathan 3. The flesh 4. The custome of evill 5. Men. or friends who often tempt unto evill 6. The scoffes and taunts that are thrown upon the profession of the Gospell 7. Carefulnes for the things of this life All these are enemies unto us and one or other of them daily prevaile against us Fourthly this comes from the nature of the multitude Answer 4 or of the men in the world Here observe that in the world there are foure sorts of people
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
things are very observeable First the Baptist doth not undertake to preach the Gospell untill hee bee called although hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified and replenished with the Spirit of God from the wombe Teaching us Observ that none must run into the Ministerie before they be called e Ier. 14.14 Secondly when once hee is called hee delayes it not although it were a worke not onely full of labour but also full of danger Teaching us that all things are to bee undertaken when wee have a calling from God willingly and readily although they may seem laborious perillous Exposit § 3. Came Iohn Baptist Iohn signifies Gracious and Baptist one that administers the Sacrament of admission and entrance into the Church of Christ Observ Teaching us that the Gospell is gracious in regard of the Law God under the Law shewing himselfe more terrible and more severe than in the time of the Gospell The Law was given in terrour and thunder f Exo. 19.18 20.18 and the transgression of the Law was most severely punished as may appeare by these examples I. The people of Israel committing fornication with the daughters of Moab there were slaine of them foure and twentie thousand g Numb 25 9. II. For the Calfe they made there died three thousand Hierome reades 30000 of which in his place h Exo. 32.28 And yet notwithstanding this he threatens that hee will yet further visit this their sinne i Verse 34. III. For their murmuring First they were punished with a vehement fire which consumed the utmost part of the Host k Numb 11.1 Secondly with a vehement plague l Verse 33 Thirdly with fierie Serpents Numb 21 6. IV. Corah with all his companie swallowed up Numb 16. and 14000 of the Host beside v. 49 V. Yea all were destroyed and cut off before they came to the promised land that were above 20 yeares of age m Numb 14 29. to wit 601730. six hundred and one thousand seven hundred and thirtie n Numb 26.51.65 Thus severely were the transgressions of the Law punished But the Gospell is a time of grace and the Lord will not regard our former by-past life if now when Christ is offered wee will but leave our sinnes and lay hold upon him § 4. In the wildernesse Sect. 4 It may here be askeds why did Iohn preach in Quest 1 the wildernesse I answer first to teach them that the Church Answ 1 was become a wildernesse and that there was a certaine desolation of piety they being now altogether carelesse of the true worship and service of God Secondly because he taught them that Christ Quest 2 forsaking the Jewes they having rejected him who were often termed a City doth now make choice of the wildernesse the Gentiles to plant his Church in Thirdly because hee would shew thereby Answ 3 that none can bee made partakers of Christ by sitting in Cityes but by journeying into the wildernesse That is not by pleasure and ease but by labour and industrie hereby Teaching us that Christ and the graces of God are to be sought industriously Observ and cannot bee obtained without labour and paines for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare excellent and precious things are not easily obtained Some will say here I would refuse no paines Quest 2 nor labour for the procuring of Christ or grace but wherein must I labour I answer First thou must labour in the hearing Answ 1 of the word of God that is labour therein for these things to wit First that thou mayst understand it in thy minde Secondly that thou mayst retaine it in thy memorie Thirdly that thou mayst assent unto it as true and good in thy judgement Fourthly that thou mayst love it and delight therein in thy affections Fiftly that thou mayst practise and obey it with all willing submission in thy life and conversation Answ 2 Secondly thou must labour against sinne that is labour First that thou mayst hate it and that it may bee a burthen unto thee Secondly that thou mayst strive manfully against it fighting even unto bloud in resisting of sinne Hebr. 12.4 Answ 3 Thirdly thou must labour in the molestations of this life that is labour to endure them labour to transcend passe over them labour to overcome them that they may not hinder thee from the pursuite of Christ Answ 4 Fourthly labour in prayer cry mightily unto God with the Saints under the Altar How long Lord how long holy and true dost thou deferre thy comming a Rev. 6.10 yea with the Bride Come Lord Iesus come quickely b Rev. 22.20 Fiftly labour in piety the Kingdome of Heaven Answ 5 suffers violence and the violent take it by force and therefore bee industrious in the exercises of religion carefull and diligent in thy life and conversation striving hereby to enter in at the straight gate because without striving thou canst never enter as followes Chapter 7. verse 13 24. Verse 2 §. 1. VERS 2. Saying repent for the Kingdom Sect. 1 of Heaven is at hand Quest 1 Repent It may here bee doubted whether inward repentance or some outward penance be by Saint Iohn here understood I answer certainely that inward repentance is here signified as may appeare by these reasons Answ First Iohn is said to preach the baptisme of repentance for the remission of sinnes c Luk. 3.3 that which he preached the people practised but we read not of any outward penall workes they did but onely of contrition and confession for their sins d Matth. 3.6 Secondly Baptisme is in the name of Christ penance is a worke of man whereby satisfaction is made unto God as they teach how then can it be the baptisme of penance for Christ to satisfie man to satisfie are two contrary things Thirdly Iohn also saith bring forth fruits of repentances worthy and meet for repentance outward penall acts then are the fruits of repentance and not repentance it selfe § 2. Repent The Papists object this place for Sect. 2 the proofe of the Sacrament of penance and one of them e Greg. Martin more particularly undertakes to prove it by foure Arguments The first Argument is drawne from the circumstances of the place Saint Iohn here exhorteth Object 1 unto repentance which else where is joyned with sackecloath and ashes as this same Evangelist saith If the workes done in thee had been done in Tyre and Sidon they had ere this repented in sackcloth and ashes f Matth. 11.21 so the Ninivites repented in sackcloth and ashes g Iona. 3.5.6 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agite poenittentiam doth signifie some externall penance Answ 1 I answer first here is a false position for I. our Saviour doth not reprove Corazin Bethsaida because they did not some externall penance but because they repented not And he beganne to upbraid the Cityes because they repented not h Matth. 11.20 II. This repentance which our
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
Saviour exhorts unto this goe thy waies and sinne no more c Ioh. 8 11 yea this is the seale of God by which we may know whether his stampe bee upon us or not d 2 Tim. 2.19 if we depart from iniquitie yea without this forsaking of sin we cannot please God sinne pollutes and therefore the vessell must bee purged from it before God will come unto the heart e 1 Thess 4 4. and therefore unto true repentance these things are required First leave thy deare and beloved sinnes those sinnes that hang so fast on and cleave so fast too f Heb. 12.1 for this is our warfare these are our enemies and therefore resist them even unto blood g Heb. 12.4 Secondly leave all sinnes Many men are content to leave many sinnes but not all some seeme as little as Zoar did unto Lot h Gen. 19.18 some are as precious and deare as Herodias was unto Herod i Mark 6. but if wee desire truely to repent and surely to receive pardon wee must forsake all both small and great publike and private externall and internall letting the time suffice us which is already past to have beene spent in sin k 1 Pet. 4.3 while it is said to day turne from whatsoever is evill never to turne unto it any more because this is our first promise and vow unto God Secondly we must solemnely vow and promise newnesse of life unto the Lord that henceforth wee will serve him in new obedience and an active life all the dayes that we have to live wee must bequeath and devote our selves wholy unto the Lord as new creatures l 2 Cor. 5 17. and that for these three causes First because nothing else can assure us of eternall mercies neither circumcision nor uncircumcision nor any thing else availing unto salvatition but a new creature m Gal. 6.15 Rom. 6.4.19.22 Secondly because negative obedience doth not please God nil agere est malè agere not to doe good is to doe evill if the husbandman sowe not good seede tares will come up though he sowe them not Thirdly because these two are alwaies coupled by the blessed Spirit to shew that they should never bee separated in us David that Kingly Prophet exhorteth us to eschew evill to doe good n Psal 34.14 The Prophet Esai of Kingly race adviseth us to cease to doe evill and to learne to doe well o Esa 1.18.19 So Saint Paul intreateth that we would not be conformed to this world but transformed by the renewing of our mind p Rom. 12.2 and afterwards abhorre that which is evill and cleave to that which is good q Rom. 12.9 and againe r Rom. 13.13 we must walke honestly not dishonestly we must put off the old man and put on the new ſ Ephes 4.22.23 Col. 3 9 10. Observ Thus to forsake sin and to obey God are alwaies united by the spirit of God to teach us that although they are two distinct things as are heate and light in the fire yet they cannot truely and really bee separated one from the other any more then these which are the inseparable properties of the fire Heere it may bee demanded Wherein doth Quest 12 this our new obedience consist I answer in these three things First Answ in the workes of sanctity towards God by purging the inward man from prophanesse and all love of sin by clensing the outward man from all prophanation of the name worship and day of the Lord by having our inward man filled with holy thoughts desires purposes and meditations and our outward man abounding in the worke of the Lord. Secondly in the workes of equity and uprightnesse towards man as reverence towards superiours love towards inferiours truth justice and love towards equalls mercy towards offenders charity towards the poore and such like Thirdly in the workes of sobriety not giving our selves unto pride or a high conceit of our selves nor unto the contempt of others nor unto prodigality or drunkennesse or gluttony or fornication and uncleanenesse but unto humility moderation temperance sobriety and urbanity towards all as becomes new men in Christ Jesus Thus much for the second part of our Resolution consisting in promises and vowes made unto the Lord. Thirdly our Resolution consists in Implorando in imploring the ayde and assistance of God against sinne This is not an essentiall part of repentance although it be a necessary part in regard of the weaknesse of our nature we not being able either to leave sinne or abstaine from sinne or overcome sinne by our owne strength and therefore our repentance is to be corroborated by invocating the divine helpe of God hence it is that wee are commanded to pray continually a Eccles 6.18 and alwayes b 1 Thess 5.17 to watch in prayer c 1 Pet. 4.7 and to be fervent in prayer d Rom. 12.12 ◠lest we enter into temptation e Matth. 6.12 Prayer unto God being our onely Delphian sword wherewith we defend our selves against all temptations And thus much for the second generall part of Repentance that is Resolution Thirdly the last part of Repentance is Execution when a man labours faithfully to performe Quest 13 what hee hath promised and resolved Hence a question wil be asked What is a man to performed for the finishing perfecting of repentance Answ I answer foure things first our repentance must be true secondly it must be timely thirdly it must be constant fourthly it must be crescent Quest 14 First our repentance must be true not false It may here be asked when is our repentance true Answ I answer then onely when a man beginnes seriously to obey God both with a negative and an affirmative obedience that is carefully to performe whatsoever God requires of us to doe and to shun and avoid whatsoever he forbids us as appeares thus first this is the beginning and and of all f Eccles 12 13. Secondly this is that which makes us truely happy so saith our Saviour if ye obey my words happy are ye g Iohn 13.17 and his Apostle that man which is a door of the law shall bee blessed in his deed h Jam. 1.25 Thirdly the end of all both legall and evangelicall precepts is that wee might glorifie the Lord which is done by obedience as wee see by our Saviours command Let your light so shine before men that they seeing your good workes may glorifie your heavenly Father i Matth. 5.16 Fourthly we are called unto obedience and the worke of the Lord to be labourers and not idle in the Lords-Vineyeard k Matth. 20.1.2 Fiftly without this serious and sincere obedience all other things are nothing that is neither 1. the compunction of the heart without the obedience of the heart and life is pleasing unto God for this was in Balthazar His knees smote one against the other and his heart was troubled
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
exalted and every mountaine and hill bee made low and the crooked paths must bee made straight and the rough places plain g Esa 40 4. That is first we must prepare to meete Christ by the valleys that is by humiliation for the conscience of sinners being wounded are so depressed with a true sense of their sinnes that they dare not lift up their eyes unto heaven as wee see in the Publican h Luk. 18.13 and unto such unworthy ones in their own conceit Christ hath promised to come and to exalt these lowly valleys Secondly wee must prepare to meete Christ by laying low the mountaines and hills these high places that are to be levelled are either those that are 1. proud by nature or 2. that abound in honour and riches and in all affluence in worldly things by which they grow haughty exalting themselves contemning others and trusting in this lofty condition and aboundance or 3. those that are transported with a perswasion of their owne righteousnesse as though they stood in no need of divine mercy these are dangerous hills and therefore they must bee made low that is wee must 1. be humble in our selves and towards all 2. Not trust in any arme of flesh or worldly thing whatsoever 3. Not place any confidence in our owne merits or righteousnesse at all but have our affiance onely in the mercies of God through the merits and righteousnesse of Christ Jesus and this is our second preparation Thirdly wee must prepare to meete Christ by making crocked wayes straight by crooked pathes are meant all transgressions on the right hand as Heresies errours superstitions hypocrysie and the like these must all bee rectified that is reduced unto the rule of God and the Gospell of Christ hee being the way the truth and the life and his word the true way unto life and the most perfect rule of truth Fourthly wee must prepare to meete Christ by making rough places plaine by these rugged places are meant all errours on the left hand as impiety injustice intemperance and all other vices and obliquities of the life which being walked in casts a man headlong into destruction And therefore all these must be left before Christ will come unto us Quest 3 Thirdly it may be doubted by whose labour and ministery is this preparation wrought Answ By the Ministery of the Ministers of the word of God as in this verse it is by the voice of the cryer a Esa 40.3 the word being the meanes of regeneration and the seed of faith and therefore all the Ministers of the word of God should be industrious herein labouring to bring the people of God first to a true sense of their sinnes and sorrow for them Secondly to true humility mortification selfe denyall and a sure confidence in the onely mercyes of God and merits and righteousnesse of Christ Thirdly to reduce them from all hypocrisie superstition heresies and errours Fourthly to reforme and reclaime them from all sinnes vices and enormities whatsoever Sect. 2 § 2. Make his pathes straight Pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it may be demanded how these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathes and wayes are distinguished Quest Answ Observ I answer two manner of wayes first according to the use wayes are greater pathes are lesser to teach us that we must not onely abstaine from great sinnes but also from small and that we must not serve God for the most part but altogether The Lord will either have the whole heart or none at all he will not devide with Sathan and therefore they are much to blame that excuse their sinnes with saying they are but paths not wayes they doe not give themselves wholy to sinne for their transgressions are but small thus the Usurer excuseth his unwarranted trade because he takes not above eight in the hundred and never takes the extremity of a forfeiture the swearer excuseth himselfe because he sweareth nothing but truth the wine-bibber will say it is true he drunke hard but yet he was not drunken for he knew well enough what he said and did these excuses may be alleadged but they will not be admitted for they will not excuse us unto God because he requires that both paths and way should be prepared Secondly these two paths and wayes may be distinguished according to the grammatical sense or derivation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or use or goe often a troden or beaten path much used Observ teaching us that our hearts should not onely be viae but semita not wayes wherein God somtimes walks but paths wherein he may walke continually that is religion must have his continuall residence in the heart and soule without any dispensation at all The occasions of the exercise of religion are alwayes given and therefore if the heart be true they will be alwayes taken and exercises of religion frequently practised and not like some who never thinke of God or religion but upon the Lords day § 3. Make straight his Paths Rectificate Sect. 3 Here it may be asked what is to be rectified Quest Answ I answer Saint Luke shewes that there are foure things to bee made straight b Luk. 3.5 Valleyes Mountaines Crooked and sharpe wayes some thing hath beene spoken of these before § 1. I adde a word or two first Valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pracipitium this signifies a vacuite of grace these valleyes are to be filled and this emptinesse to be replenished and enriched with the grace of Gods Spirit c Apoc. 3◠15. Secondly Mountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summitas clivus which signifies humane pride and is to be humbled as aforesaid § 1. Thirdly crooked wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tortuosa which signifies an obstinacy in sinning and this path must bee made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right and straight that is our steppes must beee reduced into the wayes of God and therein must we walke with all humble submission night and day Fourthly sharpe wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salebrosa this is taken either 1. for sinne in generall or 2. for contention which breakes the bond of peace and rends the seamlesse coate of Christ or 3. for the thorns of worldly cares coveteousnes and these are to be made smooth i. e. sin is to be left contention to be laid aside and the love of the world to be mortified in us § 1. VERS 4. Vers 4 And the same Iohn had his raiment of camels haire and a leatherne girdle about his loines and his meate was locusts and wilde honey § 1. His meate was wilde honey The Papists Sect. 1 object this place to prove that Iohn was an Eremite Iohn Baptist lived in the desart fared coursely and was barely apparelled he eat locusts Object 1 a course kind of
diet and wilde honey d Bellar. de Monach lib. 2. cap. 39. and wore a garment of Camels haire and therefore he was a true paterne of a right Eremite I answer first Iohns life was not so austere as Answ 1 they make it for the place where he lived was not so solitary but that there were villages and houses not farre off as it may appeare by the peoples resorting unto him his diet also in eating locusts and wild honey was usuall in that countrey Secondly we denie not but Iohn lived an austere Answ 2 life because hee was a preacher of repentance and had a singular office to prepare men for the comming of Christ therefore his calling being extraordinary he cannot bee an author of an ordinary calling among Christians Answ 3 Thirdly seeing Christ came eating and drinking lived among men and was apparelled as others were why should Christians rather chuse to imitate the Baptist then our Saviour Christ whose life and doctrine is for our imitation Object 2 Secondly they object this place to prove that the sufferings and obedience of the Saints are laid up for Church treasure b Bellar. de Indulg l ◠c. 2. prop. 4. Iohn say they was of a most innocent life and was subject scarce to the least sin and therefore hee had no neede of his fasting austere life imprisonment death to satisfie for himselfe and therefore these remaine for the satisfaction of others Answ 1 We answer First that certainely John was an holy man and endued with great grace yet not without his sins and corruptions and therefore he himselfe confesseth that he had neede to be baptized of Christ which was for remission of sins Answ 2 Secondly his afflictions were not laid upon him as punishments for sin we confesse but as Gods loving corrections to exercise his faith and prepare him for his Kingdome as the Prophet David acknowledgeth that his vertues were encreased by Gods gracious correcting admonitions c Psa 119.67 Thirdly wee must needes conclude with the Answ 3 Apostle of Iohn and of all others excepting Christ that did no sinne that God hath shut all under unbeleefe to have mercy on all and therefore none hath either suffered more then their sins deserved or done more good then was their duty to doe Object 3 Thirdly they hence object againe that a difference of meats is necessarily to be made upon some dayes that is that it is not onely lawfull to abstaine from some meats at some times which wee willingly grant but that it is a sinne to eate some sorts of meats and not others at some time which wee deny and they endeavour to prove from this verse thus arguing The life of Iohn Baptist was a continuall fasting he not onely abstaining from dainties in generall but in speciall from all meats and drinkes whatsoever except Locust and wilde hony in this verse Answ 1 I answer first Iohns fasting is not described in these words neither is it true that his whole life was a continuall fasting but onely here is expressed his extraordinary austerity from sundry dainties so long as he preached in the wildernesse for Saint Matthew saith plainely here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alimentum ejus or esca ejus his foode or his meat was Locust and wild honey which phrase signifyes not fasting but rather feeding Answ 2 Secondly the consequence is nought Iohn did thus therefore wee must doe thus is a palpable non sequitur for this was peculiar unto Iohn in regard of his peculiar and extraordinary calling Thirdly Iohn abstaines from divers meats we grant but that hee was forbidden them as Answ 3 unlawfull to use wee deny and leave unto the Papists to prove Fourthly these words his foode was locusts and Answ 4 wild honey doth not signifie that hee never did eat any thing else besides these or that he eat these onely upon Wednesdayes and Frydayes but that this was his ordinary foode for the most part for though some Papists denie that ever hee eat bread yet some others make no great scruple to grant it § 2. His rayment was of Camels haire Was Sect. 2 Iohn clothed with camels skins Quest 1 I answer no Answ but with an usuall course sort of garment made of Camels haire which they were wont to weare that dwelt in mountanous places and did not much frequent cities Why did Iohn who was Christs forerunner Quest 2 goe thus poorely and country-like attyred Because he would shew hereby Answ that although his calling were great gracious and extraordinary yet he did not affect worldly honours externall pompe or outward splendor Whether is there any analogie or resemblance Quest 3 betweene John and the Camell whose haire hee weares I answer there is for first Answ the Camell by nature is ordained unto labour that is to carry men and burthens and is endued with strength to undergoe it so Iohn was called and appointed by God to sustaine great labour and to serve men by preaching unto them and baptizing of them Secondly the Camel is neither armed with Answ 2 sharpe nailes nor teeth wherewith hee might hurt men but is an harmelesse creature so Iohn came not to injure or damage any but onely to prepare them for the receiving of Christ Was there any resemblance betweene Iohn Quest 4 and his garment I answer there was Answ for garments made of Camels haire seemed more unseemely and base in outward shew then other garments but yet were more durable and lasted longer so Iohns doctrine seemed not so splendidious at first view as the doctrine of the Scribes and Pharisees but yet it was firme and perpetuall § 3. His foode was Locusts What were these Sect. 3 Locusts Quest First some say they were the tops of certaine Answ 1 hearbs which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zaga Zabo an Aethiopike Bishop thinketh that John lived only of hearbs Secondly some say that they were certaine Answ 2 Crab-fishes which the fishermen cast upon the shore out of Iordane as uncleane meat but it is not like that John would eat any meat uncleane by the law Thirdly Epiphanius lib. contra Ebionitas Answ 3 saith that some Jewes would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth certaine pleasant confections made of hony but this is not the truth neither for Johns foode was a course kind of meate as followeth by and by Some object that the Text in this verse is certainely corrupted because it is not probable that Object 1 John eat those creatures that are called Locusts Answ I answer indeed some thinke it incredible that John should thus feede and therfore suppose the place to have beene corrupted by the writers fault by some slippe setting downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locusts in stead of wild choake peares others thinke this to have beene the mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crab-fishes But what neede is there of this
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
compulsion or constraint Unlawfull to wit the requiring the confession Of all sins and circumstances which we have committed And that once a yeare at the least Yea enjoyned upon necessity to salvation Exaction may bee understood two waies First of constraint as of necessity Secondly of perswasion onely as profitable Now this question 1. is not of confession to God nor 2. Publickly to the congregation 3. to one another but 4. to the Pastor onely and 5. not that which is enforced of necessity unto a particular enumeration of all acts and circumstances but that onely which is done by the Confitent willingly and freely and by the Pastor at the most but perswaded as profitable not injoyned as simply necessary And therefore I say as that auricular universall generall peremptory Confession is justly condemned and exploded by our Church as shall be shewed else where so of the other there may bee godly use as shall be proved in another place Thirdly consider that Protestants may bee taken two manner of waies First for private Ministers in the practise of their preaching here I confesse ingenuously and am verily perswaded that the holy and sober use of confessing upon divers weighty occasions might by Gods blessing be the instrument of much good among his people as shall God willing else where bee proved this caution or admonition observed that a thing which may be either perniciously or profitably used as confession of sinnes to the Pastor may should neither be too farre pressed or too wholy neglected according the saying of Charles the Emperour Confessio neque nimis laxanda neque nimis astringenda Secondly by Protestants may be meant the doctrine of our Church and in this sense Protestants are not too remisse in the doctrine of confession of sins for our ever precious Iewell saith private confession abuses set apart wee condemne not Bishop Morton a present principall pillar of our Church allowes it also so it be free and not exacted a Appeal 2 4 Sect. 5. and Chemnitius b Part. 2. 5. saith plainely Ea qua conscientiam gravant exponere consulit ecclesia nostra instructionis consolationis gratiâ that is our Church doth advise men to acknowledge those sinnes that trouble and oppresse their consciences if they desire either counsell or consolation b See also Bishop Usher in his answer to the Irish Iesuit Pag. 81. yea we may make our adversaries our judges in this particular for Bellarmine himselfe c De paenit 3.1 confesseth that our men naming Chemnitius Melancthon and Calvin allow of confession Lastly our Communion booke in the end of the second exhortation unto the Lords Supper saith if there bee any that through the sight of their sins cannot quiet their owne conscience but require further comfort or counsell then let him come to mee or some other Minister of Gods word and open his griefe c. And in the visitation of the sick the Rubrique saith the sicke person shall make a speciall confession if he feele his conscience troubled with any weighty matter For conclusion of this question as our Church allowes of private confession of sins unto Ministers so it behooveth to have good consideration as well of the persons and of the manner of doing as of the fitnesse of the particulars to be revealed Vers 7 VERRS 7. But when he saw many of the Pharisees and Saduces come to his Baptisme he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come Sect. 1 § 1. The Pharisees and Sadduces these were both most wicked sects 1 the Saduces were prophane denying the immortality of the soule 2. the Pharisees were hypocrites making a shew of that which was not in them and yet both these come to Iohns Preaching from whence it Quest 1 may be demanded Why doth the preaching of the word awaken all and draw of all sorts unto it like a draw net that brings to shore both good and bad a Matt. 13.47 Answ 1 I answer first this comes from the nature of the Gospel preached which is first a Trumpet b Esa 58.1 and 1 Cor. 14.8 and therefore awakens all 2 it is a sword and therefore it wounds all c Heb. 4.12 3 It is like the Angel in Bethesda and therefore moves troubles perswades all the word makes wicked men often sigh and tremble in the hearing of it d Ioh. 5.4 and hence it workes some effect or other for the most part Answ 2 upon all Secondly this comes from the instability of our nature and moveablenesse of our dispositition est natura hominum novitatis avida we are naturally like the sand in the water mooved and stirred with every wave like reedes shaken with the wind noveltie often makes us runne unto the word as the Sadduces and Pharisees here we being naturally like the Athenians that desire to heare new things having itching eares Obiect But against this it bee objected The word though preached profits none but the faithfull because except it be mixt with faith it availes not e Heb. 4.2 Answ I answer certainely the word preached profits not all but yet it moves all the seed works something in the stony and thorny ground as well as in the good ground although not so much nor so profitably the water being moved and troubled the clay and sand arises although presently that which is heavie sinkes downe againe to the bottome Thus many come unto Christ f Luk. 5.1 and 12.1 but for a diverse end first some for novelties sake that they may see him because they heare rare things of him Secondly some that they may see his miracles and heare him preach Thirdly some that they may be fed by him Fourthly some that they may be cured by him Fiftly but very few that they might heare his word to keepe and observe it And thus many come unto the word for divers ends and are sometimes awakened by it although the most part fall to the sleepe of sinne againe Why is the comming of the prophane Sadduces Quest 2 and the hypocriticall Pharisees unto Iohn here mentioned To teach us that there is no order or calling so desperately wicked Answ Observ but the Gospel calles and gathers some of them unto it the truth of this answer appeares by an Induction of divers examples viz. First from the Pharisees the Gospel calleth Nicodemus g Ioh. 3.1 and Gamaleel h Act. 5.34 Secondly from the Senators and great and rich men it calls Ioseph of Arimathea i Matth. 27.57 and Sergius the Proconsul Acts 13. Thirdly from the souldiers it calles the Centurion k Matth. 8.5.8.13 and Cornelius Acts 10. Fourthly it calles the Keeper of the prison Acts 16. Fiftly from the harlots it calles Mary Magdalen and divers others Sixtly from the theeves it calles one Seventhly from the Idolatrous and superstitious Athenians it calles Dionisius and Damaris and some others l Acts 17.34
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
visible church which is knowne by the publicke preaching of the word right administration of the Sacraments and we deny not but wicked men may bee in the church bur not of it yea they may be members of the visible church for a time but cannot bee truely ingrafted into the body of Christ c Fulk s Ioh. 15. Sect. 1. From this verse the Papists object againe Obiect 3 that true faith may bee separated from good workes or the fruits of sanctification Bellarmine frames his argument thus In the church there is chaffe and wheat that is good and bad and therefore there may bee faith without obedience he proves the consequence thus Those that are in the church are faithfull now if these become evill or disobedient then it followes necessarily that faith from whence they are called faithfull with sin from whence they are called wicked may bee conjoyned and stand together Wee answer hereunto first the Argument is Answ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not concluding the thing denied for the Cardinals consequence is onely that faith may be conjoyned with sinne that is one and the same man may both bee a sinner and a true believer which wee deny not but willingly grant that the most faithfull are guilty of many sinnes so that our assertion is this As there is none so faithful but that they have some sinne in them so there is none that have true justifying saith in them but they have also some good workes and shew forth some fruits of sanctification in their lives and conversation and this assertion the Jesuite doth not at all refute by this his argument Secondly the consequence is faultie There Answ 2 are in the Church many wicked ones altogether destitute of good workes therefore true faith may be without any good workes this is a grosse non sequitur as wil appeare first by the like argument which I will frame thus In the Barne floore is chaffe altogether destitute and voyd of any good substance or sustenance therefore there is neither any good substance or sustenance in the wheat which is in the Barne floore This argument Bellarmine himselfe will say is an absurd one and therefore he must give me leave to say as much of his they being both cast in one mould Secondly the ill consequence of the argument appeares by this reason because all those who are in the Church have not that true justifying faith which is in controversie betwixt us and them but onely a false faith which consists either in an historicall assent or an externall confession onely which in no respect can be called justifying faith § 2. He will purge his floore What is understood Sect. 2 by floore Quest First some say that by the floore is meant Answ 1 the hearts of men but this is false Secondly some say the Church of the Jewes Answ 2 and the purging is referred to the reliques that are left therein mentioned both by the Prophet and Apostle a Esa 10.22 Rom. 9 2â— and of this opinion is both Musculus and Gualter upon these words Thirdly some understand it of the whole Answ 3 Church and so certainely it is to be understood not excluding the former exposition of the Judaicall Church Sect. 3 § 3. Whose Fan is in his hand What is understood by this Fan Quest Answ 1 First some understand it of the Gospel preached which separates the rebellious from the righteous Answ 2 Secondly some understand it of affliction which tries hypocrites as the fire doth mettall Answ 3 Thirdly some understand it of the Spirit of Gods mouth 2 Thes 2. that is his word I thinke it is to bee understood of all because both the word of God and the rods of God afflictions do ay what we are Sect. 4 § 4. He will purge his floore What is meant Quest 1 by this purging Answ 1 First some understand the hearts because they are fanned by the word of God first from all false and hereticall opinions Secondly from all wicked workes Thirdly from all foolish obedience and will worship Answ 2 Secondly some understand men who are to be separated either first in this life by the Gospel b Ioh. 8.47 and 10.26 or secondly in the life to come by vengeance and the eternall wrath of God Certainely none of these are to bee excluded because the words are indefinitely to be expounded Thirdly for the full understanding of these Answ 3 words he will purge his floore wee must observe that the Phrase is figurative or a similitude taken from the practise of husbandmen As husbandmen fan the chaffe from the corne gathering the corne into their garner and burning up the chaffe so God by his word and afflictions will purge his Church separating the gold from the drosse and the wheat from the chaffe receiving the one who approve themselves as gold tryed in the fornace into everlasting mercies and plunging the other who had nothing but a meere outside of religion in them into ever-burning Tophet And thus by this Metaphore Saint Iohn shewes us Observ that the Church of God is like a fielde of wheat Come cannot grow without earth and therefore Quest 2 it may bee here asked how many sorts of grounds there are in the world In the world there are 2 sorts of grounds Answ to wit either Wild or unhusbanded that either Barren as the sand that beares no fruit these are Atheists Fruitfull that In evill fruits these are first wicked Secondly Idolaters In foolish workes as idle flowers neither sweet not profitable these are naturall Philosophers worldly wisemen Enclosures or manured which is the Church wherin are Tares that is wicked men in the Church Wheate wherein is The stalke these are proud men or great ones in the Church The chaffe these are Hypocrites and formall professors The graine of wheat and these onely are true members of the Church Quest 3 It may here further bee demanded wherein doth the Church of Christ resemble a field of wheat or a corne field Answ I answer in many things to wit first the husbandman only tills the field it cannot till it selfe so it is the Lord onely that rules the Church and makes it by his tillage and manuring to bring forth fruit Secondly the husbandman takes all the paines with his ground for the cornes sake that hee may have bread so the Lord hedgeth and husbandeth us that we might be a new lumpe of unleavenâ—d brâ—ad unto himselfe 1 Cor. 5.7.8 Thirdly the chaffe and the wheat spring both from one and the same seede so 1. the same word of God begets both the righteous and hypocrites and 2. both the true professors and orthodoxe and heretikes and schismatikes ground their opinions upon the word Fourthly the chaffe though springing from the seede shewes not the nature of the seede but the graine of corne beares his forme and shewes his nature so hypocrites and heretikes shew not the true solide and sincere fruit of
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
that by our example others might be provoked Secondly they say it is not onely iniquum an unjust thing but it is also impium a wicked and ungodly thing for by this meanes they injure their children and hee that provides not for his family is worse than an Infidell I answer we must preferre neither the riches Answ 2 of our children nor our owne pleasure before the life of our brother And therefore although the flesh be prone to murmure in this kinde yet let us remember these things First it is not actus elicitus sed imperatus not a free and voluntary action but a thing commanded and enjoyned by God and therfore we are obliged thereunto in dutie towards God Secondly remember we and the poore are but one flesh Thirdly that which we doe unto them wee doe unto God Fourthly if we be hard-hearted towards the poore we provoke the wrath of God without mercie Fiftly Merrcie being a Divine worke shall certainly be rewarded And thus much for the first branch of the first part who they are that are blessed Secondly what mercie is this which is required Quest 3 unto this blessednesse Mercie may be defined thus Answ Alienae miseriae in corde compassio August de Civit. Dei 9.13 A commiserating of another mans miserie in our heart Or aegritudo ex aliena miseria Cicer. Tuscul 3. A sorrow for another mans distresse Or Dolor pro aliena miseria ex voluntate charitate Gualt A heartie grieving for another mans griefe arising out of an unfained love unto the partie afflicted Or more plainly thus Mercie is a pitying of another mans miserie with a desire and endevour to helpe him to the uttermost of our abilitie And therefore unto mercie is required First a sorrow Secondly sorrow for our brothers affliction not for our owne Thirdly a cordiall not a counterfeit sorrow Fourthly not a a bare sorrow of the heart but a griefe accompanied with a helping hand How manifold is this mercy to which is made Quest 4 this promise of blessednesse First some divide it into Temporall and Spirituall Answ 1 in generall but more particularly into these seven branches First to have a care of Orphans and Widowes Secondly to plead the cause of the oppressed Thirdly to protect and defend the life of him that is in danger whether it be by ship-wracke or pursute of enemies or false witnesse or the like Fourthly to redeeme captives Fiftly to reduce those into the right way who stray and erre from it Sixtly to advise and admonish a man of that danger which we see approching unto him Seventhly to defend and maintaine the reputation and credit of those that are scandalized I grant these are good workes of mercie but this division is imperfect many things being omitted therein as followes by and by and therefore I passe by and from this Secondly others Stapleton Luk. 6.37.3 S. say Answ 2 that mercie is exercised either first in judgement or secondly in almes or thirdly in pardoning of offenders And this partition is consonant to Scripture Answ 3 Thirdly mercie is either Towards thy selfe not spoken of in this place Towards others viz. Either towards Cattell Or Towards Men which is either Internall Or Externall which is shewed either By giving Or Forgiving Answ 4 Fourthly in mercy three things are to be considered to wit First quibus to whom mercie is to be shewed To all men To Beasts Secondly in quibus wherein to wit In Heart In worke and that both By not repaying injuries and wrongs that is evill with evill By giving good things Either spirituall as for example I. Instruction if the partie bee ignorant or erroneous II. Reprehension if hee have sinned III. Consolation if his conscience bee pressed with the sense of sinne IV. Prayer for him in all these and all other his afflictions Or externall as for example I. To preserve him whose life is in danger II. To advise and counsel him for his health who is sicke III. To preserve the good name of our brother IV. To give meat and drinke unto the hungry and thirstie V. To entertaine those who are weary through travell VI. To cloth the naked VII To visite and comfort those who are in prison VIII To give counsell to our neighbour in his affaires IX To bury the bodies of the dead Thirdly quomodo quatenus how farre and how mercie is to be shewed to wit 1. With a pious intention 2. Prudently to all but principally to the godly 3. Plentifully 4. Quickly without delay 5. Cheerfully 6. Frequently and often First mercy is to be shewd to all men or the object of mercy are all those who stand in need thus our elder Brother exhorts us Give to every one that askes h Luke 6.30 And thus our heavenly Father doth He causeth his sun to shine and his raine to fall upon all men i Matth. 5.45 Quest 5 Why must we be mercifull and charitable unto all both good and bad Answ 1 First because we have the Lord to be our president herein who doth good unto those that are evill yea shewed mercy and that extraordinary unto us when we were his enemies giving his onely begotten Sonne to die for us k Rom. 5.6.7 Answ 2 Secondly those who are to bee loved are to be helped but all men are to be loved therefore charity and mercy are to be extended unto all Every one is our Brother either in the Lord or for the Lord and therefore every one is to be loved and helped Againe all men are linked together by one of these chaines viz. Either first by the bond of the Spirit as all the religious and godly are united together Or secondly by Hope thus all the elect are linked together and although for the present some be Sauls and enemies yet we hope they may become Pauls and friends and therefore we love them Or thirdly by the bond of the flesh as all those who have any carnall relation unto us at all whether by affinity or consanguinity or cohabitation or the like Or Fourthly by creation and thus all men in the world are our brethren and therefore are to be loved and helped by us in their necessities Secondly mercy is to be shewed to beasts or to be exercised towards them What mercy is to be shewed to unreasonable Quest 6 creatures First if they wander or stray thou must bring Answ 1 them home Exodus 23.4 Deuteronomie 22.1.2 Secondly if they fall downe in the way thou Answ 2 must helpe to lift them up againe Deuteronomie 22.4 Thirdly thou must give them rest upon Answ 3 the Sabbath day not working them therein Exod. 20. Fourthly thou must regard the life of thy Answ 4 beast and not over-worke them or over-load them Prov. 12.10 Fiftly thou must not delight to exercise cruelty Answ 5 upon any creature whatsoever Having briefly shewed Quibus To whom mercy is to Quest 7 be shewed it remaines in the next place to shew In
and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
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
strengthen excite and excourage them to undertake the practise of pietie and to submit themselves to the obedience of the Lord. And therefore wee must make it our chiefest care so to live that we be not bridles to hold any backe from the course of religion but spurres to quicken them forward that so the Lord may be glorified both by us and them § 4. That they seeing your good workes Why Sect. 4 must the workes of pietie bee so done that they Quest 1 may be seene First because wee must so repent as wee have Answ 1 offended As wee have formerly yeelded our members servants to uncleannesse and to iniquity unto iniquitie even so now yeeld your members servants unto righteousnesse unto holinesse z Rom. 6 19. As formerly wee sinned greedily so now we must repent zealously as we offended publickly so we must amend openly as before our wicked workes were perceived by others so now our good workes must be seene by them Secondly good examples are gratefull and Answ 2 pleasing unto all light is delightfull unto all but those who are blear-eyed and good workes are gracious unto all but those who are evill therefore wee should so shine that others might see our light Thirdly if wee doe not so live that others Answ 3 take notice of our good workes to Gods glory then wee dishonour him and the way of truth is evill spoken of through us a 2. Pet. 2.2 he that enjoyes the meanes of grace and doth not honour God by shewing forth the good fruits thereof he doth dishonour him Fourthly wee ought to shew unto men to Answ 4 whom we belong or whose wee are whether Gods or the Divels and therefore if wee desire to manifest unto the world that we belong unto God it must bee by our good workes and unblameable conversation Fiftly we must shew forth our good workes Answ 5 that men may see them because wee ought to procure a good name and reputation unto our selves Procure things honest sayth the Apostle in the sight of men b Rom. 12 17. and 2 Cor. 8.1 for a good name is better than riches Prov. 22.1 yea is a precious oyntment Eccles 7.3 Are wee to hunt after praise and fame in the Quest 2 performance of good workes doth not our Saviour teach us the direct contrary that our workes must be done secretly Matth. 6.3.6.16 First good workes must bee so frequent customary Answ 1 and habituall unto us that although they shine unto others yet unto our selves they must not as it were be taken notice of Secondly if we shew forth any good worke Answ 2 of what nature or qualitie soever for this end that we may reape and gaine glory thereby it is not to be liked or allowed but if it bee performed before men that others may bee edified thereby and God glorified then it is not at all disallowed by Christ who doth not forbid simply our workes to be seene or to appeare before men but not to be shewed forth for the praise of men and therefore we must distinguish betweene these two To wit To seeke praise and to boast of our good workes for this our Saviour prohibites Matth. 6. To performe good workes evidently for this is commanded in this place for the good of our neighbour and the glory of our God Answ 3 Thirdly we may distinguish of workes thus some good workes are Publicke these of their owne nature require to bee manifested unto others and may and ought modestly and warily bee represented unto others Private these ought not to be published or divulged by us because this would argue in us ambition of vaine glory Quest 3 Is it necessary then so to live that others may see and know what we are and doe It is yea hence Saint Paul appeales to the people Yee are witnesses and God also how holily and justly 1 Thess 2.10 and unblameably wee behaved our selves among you c Answ And therefore they stray from the true path who neglect fame credit and reputation among men who say they care not what others say or thinke of them for the Apostle would have us so carefull in this particular that he admonisheth us to avoid and abstaine from every appearance of evill d 1 Thess 5.22 wee must approve our hearts unto the Lord and our lives unto the world that so men may see what wee do and witnesse what we are we must carefully endeavour so to walke that we be not evill spoken of by any Object It will here be objected many speake evill of men for doing that which is good and therefore it matetrs not much what men say of us Answ Some speak evill of men for Evill actions this is to bee reformed Doubtfull actions and this is circumspectly to be avoided for as much as in us lies wee must give no such occasions but eschew all such actions as may be evilly interpreted Good actions and herein we may rejoyce they speake evill of you saith Saint Peter because you runne not with them unto sin e 1 Pet. 4.4 And thus we must be careful that wee give not occasion to bee reproached for evill or doubtfull actions but if for good workes then not to regard their detractions at all Quest 4 Is it necessary to hold forth good workes before men Is it not enough to keeepe our hearts unspotted Answ Certainely there is a necessary use of good workes in a threefold regard namely First they doe serve as notable meanes and instruments to set forth Gods glory by as in this verse Secondly by them also our faith is shewed published and made knowne for the good example of others f Iam. 2.18 Thirdly our owne conscience is thereby quieted and our election daily made more sure unto us g 2 Pet. 1.10 § 5. That they may glorifie your Father The Sect. 5 workes that Christ commands his Apostles to shew forth unto men for their edification and Gods glory are as was fomerly shewed either the preaching of the word or the practise of religion The first belongs unto Ministers onely the second to Preachers and people First Preachers must so labour in the preaching of the word that people may thereby be provoked and stirred up to glorifie God How must wee so preach that the Lord may Quest 1 gaine glory by it It is done 3 manner of wayes viz. either First Answ by preaching the glorious workes of God Secondly by perswading men to advance and set forth Gods glory in all their actions Thirdly by labouring faithfully in the worke of the Ministerie in becomming all things to all men that they may by some meanes winne some and in preaching the word Opportunè Importunè in season and out of season n 1 Tim. 4.2 What is here required of people Quest 2 They must so heare the word preached Answer that God may bee glorified by their hearing that is First in hearing they must learne the ouglinesse of sinne that
punished Fructus ira lingua effraenis manus incontinentes contumeliae accusationes verbera z Basil hom de Ira. the fruits of anger are an unbridled tongue a quarrelling hand reproaches accusations stroakes and the like whence our Saviour reputes it murder in this place how lightly soever Bellarmine esteemes it Doe all the Papists thinke Anger a veniall Quest 2 sinne The more ancient Papists were otherwise minded Pomerius dom 5. Answ Pentec expounds these words thus He that is angry shall be guilty of judgement that is he shall be accused before God at the day of Judgement because hee hath sinned against that Commandement Thou shalt love thy neighbour as thy selfe He that saith to his Brother Racha shall be in danger of the Councell that is the whole Congregation of the Saints will approve the sentence of his condemnation The same Author doth there for the better clearing of his exposition observe eight degrees of anger wherein there are some things amisse which I passe by because he speakes plainly and abundantly enough for the proofe of what wee affirme against Bellarmine The first degree of anger is provoked through zeale either towards God or against sinne and this is good as followes by and by The second degree is a sudden motion and disturbance of the minde which saith he is not sinne The third is a deliberated anger but quickly blowne over this saith he is a veniall sinne in it selfe Fourthly Anger joyned with some small desire of revenge or with a desire of some small revenge this also saith hee is veniall by reason of the smallnesse of the desire of revenge The fifth degree is when Anger is accompanied with a will and desire of some great vengeance but yet is concealed within in the heart comming no further neither shewing it selfe in the countenance or actions this he saith and that truely is mortall The sixth is when internall anger conceived and for a while concealed in the heart doth at length breake out revealing it selfe by some signes as for example either 1. by some frowning and lowring and discontented looke Or 2. by turning away the face from the party we are angry with all Or 3. by not speaking unto them Or 4. by not re-saluting them when by them we are saluted The seventh degree of anger is conjoyned with some reproachfull words as Foole or Asse this also saith he truely is a mortall sinne The eighth and last degree is Anger accompanied with some reall harme done unto those with whom we are angry this is also a mortall sinne And thus by his sixth seventh and eighth degree of Anger he doth plainly shew that all the three degrees of anger laid downe in this verse are mortall sinnes And therefore we should carefully avoid and abstaine from all prohibited Anger By what wayes or meanes may we resist and Quest 3 withstand this passion of anger The remedies against Anger are either in Others that is not to provoke us either by opprobrious words or injurious workes But this not being meant in this place I passe it by In our selves which are these which follow namely First Premeditation before thou beginne to bee angry ponder with thy selfe I. all the provocations reproaches injuries and wrongs which may bee offered unto thee that so thou mayest prepare thy selfe to contemne and despise them and not to bee exasperated by them II. Ruminate with thy selfe what thy duty is and how thou oughtest in patience to possesse thy soule notwithstanding all crosses and wrongs which may bee offered unto thee that thus thou maist arme thy selfe against them III. weigh with thy selfe what Christ suffered for thee and with what patience he suffered contempt derision injuries yea death for thee and in them all was like a lambe dumbe before the shearer or as a dove without gall And therefore remember this that thou maist imitate thy Master herein These premeditations being frequently and seriously in our hearts will be one excellent remedy against Anger Secondly suppresse it within give no place to the water nor to the fire of wrath as soone as ever an angry motion ariseth in thy heart nippe it at the roote that like Ionas his gourd it may suddenly wither Thirdly remember how unprofitable anger is it hurts thy selfe it harmes others but is gainefull to none Fourthly observe the excesse immoderate rage and anger of others marke how ill it becomes them yea how it doth disgrace them looke upon angry men as the Lacedemonians made their children behold drunkards that detesting it in another thou maiest avoid it in thy selfe Fiftly imploy thy selfe about some honest and lawfull affaires that thy mind may be taken off from the provocations unto anger Otio crescunt pathemata Sixtly accustome thy selfe to prudence and wisedome remember how thou oughtest to shew thy selfe to be a wise man yea a Christian endued with patience and heavenly wisedome and cloathed therewith as with a garment Colos 3.12 Iames 3.17 that so thou maist acquite thy selfe like a wiseman in all provocations injuries and wrongs whatsoever Sect. 5 § 5. Without a cause or unadvisedly Quest 1 What is the meaning of these words Answ 1 First they may be expounded subitò Hee that is angry with his brother suddenly or causually not willingly incensing himself unto wrath against his brother but rashly overcome by a Observ 1 sudden passion of anger Teaching us that Christ doth not only condemne in us voluntary and deliberated Anger but also rash sudden and harsh anger For he that is hasty of Spirit exalteth folly Pro. 14.29 Answ 2 Secondly they may be expounded sine causâ Hee that is angry with his brother without a just cause as if our Saviour would say Anger is not to be blamed when it springs from a good root or is moved and provoked by a good cause Teaching us that Anger is to be judged according Obser 2 to the moving cause thereof Or Anger is commendable if it proceede from a good cause Be angry but sinne not Esay 4.26 therefore there is a lawfull anger How may we know whether our Anger bee Quest 2 commendable or culpable Two things in anger are observable First Radix the roote therof from whence it springs that is the internall affection or irascible facultie as it is naturall and lawfull without any hypothesis moved against the sinne committed without any displicency or hatred of the sinner of this more plainely by and by Secondly the branches or the anger it self which is either Evill which is twofold namely Or First immoderate and excessive of this we spake § 4. Secondly unjust and is either When wee desire our owne revenge Or When wee are angry for our owne gaine or losse Good which springeth either from a cause Civill Ira cos fortitudinis I meddle not with this Spirituall which First is allowable and warrantable religion not prohibiting all anger for first this were impossible And Secondly it is sometimes profitable a Chrys sup for
together For First in the world my fault shall be hid the better if he be gone to whom the wrong was done Secondly if he were a holy and good man then I know hee would forgive me before he died for he durst not then harbour vengeance or malice in his heart Thirdly if he were a wicked and ungodly man then 1 hee dares not goe unto God to accuse me or 2. if he durst yet God would not heare him for he heares not sinners And therefore these things considered what hurt or danger can it be unto me though he die before our jarres be composed First what will it availe thee that the wrong Answ 1 done by thee unto thy brother should by his death be concealed from the world considering that both God the Devill and thy owne conscience sees knowes and remembers it Secondly if thy brother were a member of Answ 2 Christ then certainely he would forgive thee but it doth not hence follow that thy guilt is washed away or thy sinnes pardoned by God for before him thy sinne remaines unblotted out because thou didst not reconcile thy selfe unto thy brother before hee was taken hence by death Thirdly if thy neighbour against whom thou Answ 3 hast sinned were a wicked man then First hee dares goe unto God more impudently and cry out unto him for vengeance more enviously and with a greater and more perfect malice then a holy man would or durst Secondly and although if he be wicked God will not heare him when hee prayes for some blessing for himselfe yet he will heare him when he complaines upon thee For That were contrary to Gods justice not to heare the cry of him that is wronged This is according to Gods justice to heare the complaints of the oppressed and to revenge them § 2. While thou art in the way What is meant Sect. 2 by these words Quest 1 Some understand them Allegorically Answ Dum in via whilest thou art in the way that is in hà c vita whilest thou livest Thus Chrysostome oper imperf And all the Fathers What doth our Saviour imply in these words Quest 2 thus Allegorically understood First Christ hereby would teach us that this Answ 1 life is the way both of good and evill men of corne and chaffe of wheate and tares which God will not as yet separate Secondly our Saviour would teach us that Answ 2 this life is the way unto Judgement or that so long as we live here on earth we are but travellers unto the tribunall seate of God It is appointed unto all men once to die and after death comes judgement c Hebr. 9.27 where wee see life brings us to death and death unto Judgement Thirdly Christ would hereby teach us that Answ 3 the remembrance of the Judgement of God should detaine us from jarres and discord one with another The remembrance of the Reward will perswade us unto patience in wrongs Punishment will terrifie us from seeking revenge What will it helpe a man to revenge himselfe upon his brother and himselfe therefore to bee judged and condemned by God and therefore we must so meditate of the severitie and terrour of the last day that wee may avoid dissensions and embrace Christian charity Quest 3 From the second answer to the former question it may bee doubted why our judgement shall be no longer deferred then death Answ 1 First there is a double day of Judgement to wit first generall of all flesh this shall not bee untill the end of the world when all the elect shall be gathered together Secondly particular of every individuall and numericall man whether righteous or wicked and this shall bee at their death when the righteous shall goe unto rest and the wicked unto woe poore Lazarus as soone as he dieth is carried into Paradise but rich Dives into the painefull prison of eternall destruction d Luke 16.22.23 Secondly this life is the very last period of Answ 2 Gods long suffering and therefore the night of death being come God will deferre Judgement no longer Answ 3 Thirdly the justice of God cannot bee violated neither shall it ever be made voide Iustice and mercy hath kissed each other but not crossed thwarted or contradicted each other And therefore mercy at death gives way unto judgement For the understanding hereof observe That there are 2 parts of Gods mercy viz. First to pardon the penitent and those who are reconciled And here the suffering of Christ doth satisfie the mercy of God Secondly to expect those who are obstinate rebellious and disobedient that they laying hold upon mercy and turning unto God might be saved e 1 Tim. 2.9 and Pet. 3.9 And this part of Gods mercy shall bee satisfied at the last dreadfull day Rom. 2.4 and 2 Thes 1.8 Quest 4 What must we doe to bee made partakers of everlasting mercies as well after this life as in this life Answ Remember seriously and frequently these three things First that wee are strangers and pilgrimes in this life and altogether uncertaine how neare we approach unto the gates of death And though we see not our Judge yet hee standeth before the dore f Iam. 5.9 Secondly remember our life is lent us not to sinne or to corrupt our waies but that wee might be converted g Rom. 24. because our good and gracious God desireth not the death of a sinner but rather that he would repent and live h Ezech. â—3 1â— Thirdly remember that after death there is no mercy to be expected by those who have not laid hold upon mercy while they were in the way as the tree falls so it must lye wherefore let us spend our lives I. in striving wrastling and fighting against sinne and out owne innate corruptions Heb. 12.4 II. In watchfulnesse and circumspection against evill and the occasions thereof Ephes 5.15 III. In growing and encreasing in the waies of grace 1 Pet. 2.2 IV. In redeeming the time by-past of our lives by being zealous of good workes devoting our selves wholy and sincerely unto the service of the Lord. § 3. He shall not come out untill he have paid the Sect. 3 uttermost farthing The Doway men undertake to prove Purgatory from hence by the justice of God Object because when any dieth penitent and yet hath not made any full satisfaction they must suffer for that which remaineth after death and bee purged before they can enter into rest which remnant of debt our Saviour calleth the last farthing and saith here it must be paid and therefore there is a purgatorie wherein this satisfactorie punishment must be inflicted i Doway Bible pag. 33. First if a man die truely penitent all his sinnes are forgiven him in Christ and none of his Answ 1 transgressions shall bee mentioned unto him Thus the thiefe was received unto mercy upon the crosse there being no further satisfaction required of him Secondly the satisfaction to Gods justice is Answ 2 not payed by us but
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
left Fourthly Christ names these two to teach two things unto us Observ namely I. That we must leave the most dearest things for God of which else where II. That the most profitable things may bee unto us impediments of religion Quest 3 How can those things which are profitable unto us hinder us from Religion Answ 1 First sometimes as occasions unto evill either by blinding the minde or by alluring our affections Premit afflictio dum timetur prosperitas dum amatur Gregor Adversitie sometimes drives us to murmuring and despaire Prosperitie sometimes to pride and the love of the world Answ 2 Secondly sometimes as Tempters unto evill and thus friends sometimes by their counsell tempt hereunto Christ foretelleth that he must goe to Ierusalem and suffer there but Peter perswadeth him rather to stay where he was and not goe thither q Mat. 16.22 although hee was sent by his death to purchase our redemption Quest 4 Whence comes it that those things which are good for us in themselves become unto us impediments and lets unto religion Answ This comes from the craft and subtiltie of the Divell who like a crafty fisher baites the hooke with that meate which the fish loves best The Divell tempts us in all things by all meanes I. Sometimes he tempts us to abuse the good creatures of God unto excesse II. Sometimes unto revenge III. Sometimes hee bewitcheth us with the love of them IV. Sometimes through feare of our lives estates or the like hee labours to hinder us from the profession and practise of religion Quest 5 How may we avoide this Answ 1 First in thy actions doe not propound thy owne Pleasure or Profit or Gaine but let the glory and honour of God be the maine scope in all things whatsoever thou dost Answ 2 Secondly love nothing too much but enjoy the world as if thou possessedst it not 1 Cor. 7.30 If the Lord so blesse and prosper thee that thy riches encrease yet set not thy heart upon them r Psal 62.10 Take heede thou dost not love thy friends too much lest thou be drawne to say as they say and doe as they doe and that in evill Set not thy heart upon thy Children lest thy affections oversway thy judgement Neither set thy heart upon thy Wife lest she turne it from God as Solomons wife did VERS 31.32 It hath beene said Vers 31.32 whosoever shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery And whosoever shall marry her that is divorced committeth adultery § 1. It hath beene said Sect. 1 Our Saviour here changeth his former forme Quest 1 of speech for hee neither saith Audivistis yee have heard that it hath beene said neither ab antiquis that it hath beene said of old but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum autem fuit but it hath beene said where Sed But doth shew that these words doe belong unto those which went before as if our Saviour would say It hath beene said by you Thou shalt not commit adultery but thou maiest give a bill of divorcement to thy wife and send her away and then lawfully marry another and so under a pretext of marriage thou maiest doe what thy heart lusts after Thus said the Scribes and Pharisees but this Christ taxeth and denies shewing that notwithstanding these pretences their fact was no other then adultery Why doth our Saviour condemne every pretence Quest 1 of impuritie to be adultery First in generall because deceit doth not Answ 1 loose but binde perjurie Pretextes makes all things worse because men thus thinke that they can deceive and mocke God Secondly in particular because God expects Answ 2 and requires exact puritie at our hands we being the vessels of the holy Ghost ordained and called unto holinesse and therefore all impuritie is esteemed as adultery in his sight Reade Esay 52.11 and 1 Thes 4.4 and Ephes 5.3 c. and 4.29 Is hee an Adulterer before God who under a Quest 2 pretence of marriage doth commit fornication and afterwards marrieth her whom hee hath so defiled He is It was not Shechems marrying of Dina Answ that could make him guiltlesse before God Gen. 34. as we may gather by that heavie judgement which fell presently after upon him and all his people for it Is it not good to satisfie the partie who hath Quest 3 beene deflowred by marrying of her First this is good but that was evill the end Answ 1 was good but the beginning starke naught it is good to marry the partie defiled but it is evill first to use her as an harlot Secondly wee here may further distinguish Answ 2 the point thus Some commit fornication Betweene their contracting and the consummation of their marriage without doubt this is sinne in Gods sight Without any contract where consider First the purpose which is manifold 1. Some pretend and intend marriage These are much to blame to begin thus preposterously viz. at fornication for thus they first celebrate their Espousals with the Divell and then afterwards with God and therefore cannot expect that God should blesse it at all or give them joy in that estate 2. Some pretend marriage if the woman abused and enticed prove with child but not otherwise these are worse than the former 3. Some intend to abuse a woman unto fornication but not to marry her at all though she should bee with child These are by much the worst of all Secondly the end here observe Some refuse to marry those whom they have committed fornication withall and these as was said are the worst of all Some consent and agree to marry those whom they have defiled but yet this doth not satisfie for the fornication committed and therefore thou must yet acknowledge thy selfe to be impure Quest 4 Who are guilty of adultery before God by reason of these false pretences or what pretexts of uncleannesse doe the sonnes of Belial make unto themselves who shall notwithstanding be condemned by God for adultery First those who marry in unlawfull and prohibited Answ 1 degrees as they are not linked by God but against his Lawes so they cannot expect any other verdict then the doome of Adulterers Secondly those who being in other Lands Answ 2 marry wives having wives alive in their owne Nations these are direct Adulterers by this Text. Answ 3 Thirdly those who pretend a certaine necessitie of thus sinning as for example First some pretend a necessity of committing fornication or adultery for issues sake thus Lots daughters cause their father to commit incest that they might have children r Gen. 19.31 and therefore they who rather desire to have bastards than to be childelesse are adulterers before God Secondly some pretend a necessity of uncleannesse for the preserving of life Here observe women sometimes pretend a necessity of committing fornication or
her that is divorced committeth adultery Bellarmine de Matrim cap. 16. Arg. 1. urgeth these words for the proofe of their former assertion that for adultery one may dismisse another but neither party can marry againe for any cause during life Christ here saith Whosoever shall marry her that is divorced committeth adultery These words saith the Jesuite must be understood generally without the exception of fornication for if it be lawfull to marry an adultresse who is divorced for adultery and the innocent party who is dismissed but not for adultery then should the case of the adultresse be better than of the other Answ 1 First the adulteresse is not straite way to be admitted to second marriage but it is fit that some restraint should bee made in the discretion of the Magistrate lest it might bee made an usuall practise for incontinent persons to change their Answ 2 wives Therefore in this behalfe the adulteresse case is not so good Secondly the innocent persons case is much Answ 3 better because she is free from so great a sinne as the adulteresse is guiltie of Thirdly the innocent partie may be reconciled to her first husband 1 Corinthians 7.11 Answ 4 Which is better then to have a new husband Fourthly If she cannot be reconciled and the froward partie fall into the sinne of incontinencie as he is most like in this case refusing the company of an honest wife to be given over then hath the innocent partie the same remedie which the adulteresse hath but upon Answ 5 much better conditions then she Fifthly the exception in the first clause of the sentence except it be for fornication must be supplied also in the latter Willet synops fol. 780. Arg. 2. Vers 33 VERS 33. Againe yee have heard that it hath beene said by them of old time Thou shalt not forsweare thy selfe but shalt performe unto the Lord thine oathes Sect. 1 § 1. Thou shalt not forsweare thy selfe Wee see here that Perjurie is so infamous and notorious that it is condemned by the wicked Scribes and Pharisees as a grievous sin Quest 1 What is Perjurie Answ Pejerare non est falsum jurare sed quod ex animi tui sententia juraris id non facere perjurium est Cicero offic 3. Perjurie is not to sweare falsly but not to performe what one hath sworne And this definition evidently appeares to bee true by this verse Thou shalt not forsweare thy selfe but shalt performe unto the Lord thine oathes But of this more by and by How many sorts of Perjurie are there Quest 2 As there are two kindes of oathes Answ so there is a double perjurie namely First Assertorium whose subject is an indicative proposition which shewes something this perjurie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Obligatorium whose subject is a Promissorie proposition which promiseth to doe some thing and this perjurie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these is more palpable and therefore the Jewes rather taught the second as appeares plainly by this verse But of these more particularly Perjurie J say is two-folde First Apertum manifest and palpable Secondly Palliatum cloaked and palliated First there is Perjurium apertum manifest and palpable Perjurie Why doe men thus forsweare themselves Quest 3 First some doe it for lucres sake using it Answ 1 in buying and selling but this gaine will bring leannesse unto the soule and bee like Geheza's prey which was rewarded with a cleaving Leprosie 2 King 5.27 Secondly some doe it that they may avoide Answ 2 the punishment of the law when they are examined concerning some crime before either Ecclesiasticall or Civill Judges Thirdly some forsweare themselves that so Answ 3 they may be free from paying their debts which they truely owe. Answ 4 Fourthly some that they may not restore things that have beene betrusted unto them to keepe Fifthly some that they may by their perjurie Answ 5 gratifie their friends Sixthly some forsweare themselves out of Answ 6 hatred unto others and although this be a very divelish practise yet it is too ordinary in Warrants for the Peace and diverse the like cases wherein men care not what they sweare so they may but have those punished whom they hate Why must we be thus carefull to avoide this Quest. 4 perjurie First because otherwise we shall destroy our Answ 1 soules unprofitably for hee that useth to forsweare himselfe will not bee beleeved nor credited Secondly because if we should be overtaken Answ 2 herewith we should be a disgrace a by-word unto the Papist Turkes and Heathens Amurath perceiving how Vladislans the King of Hungary had shamefully broken Truce with him opened the Booke wherein the League was written and which Vladislans had sworne to observe unto Christ praying him to take notice of the disloyaltie of his servant and to revenge his Perjurie which hee did indeede The Papists bragge but their equivocations and mentall reservations make mee call the truth of it in question that in the dayes and places of Popery men were and are more true of their words and faithfull in their oathes then we Protestants are And therefore if wee desire to adorne that Profession which wee have undertaken wee must carefully avoide Perjurie Answ 3 Thirdly because this is an indignitie which man could not suffer then much lesse God No good or honest man could endure that his name should be thus abused unto perjurie how detestable then is it unto the Lord for men to sweare falsly by his name Answ 4 Fourthly because by perjurie men doe strive with their Maker hoping to deceive him by their fraud and craft They call him to witnesse that which they know to be false thus hoping to beguile the Lord. Answ 5 Fifthly because hee that sweares falsly by Gods name doth call God to avenge himselfe upon him and doth thus hasten judgement which comes upon such wicked men fast enough And therefore let us not by calling God to witnesse our untruthes provoke him unto anger for wee are not stronger then hee is g 1 Cor. 10.22 Answ 6 Sixthly because the Lord will never acquite such an one in Judgement The Lord will not holde him guiltlesse who taketh is name in vaine much lesse him who abuseth it by swearing thereby falsly yea he hath threatned that hee will bee a swift witnesse against the false swearer h Mal. 3.5 And therefore if we desire estimation and credit amongst men if we desire to honour our Profession if wee desire to offâ—r no indignitie to our God by which hee may bee provoked justly to bee angry with us to condemne us and severely to punish us then let us carefully avoide all Perjurie and false swearing Secondly there is perjurium palliatum a palliated and subtile perjurie when men take an oath either in such a forme as they can interpret their oath which way they will or els have their private reservations and craftie equivocations all which are usuall with the
Papists Many examples might be given of this which I passe by reciting onely one or two Albertus Duke of Franconia having slaine Conrade the Earle of Lotharingia brother to Lewis the fourth then Emperour and finding the Emperours wrath incensed against him for the same betooke himselfe to a strong castle at Bamberge from whence the Emperor neither by force nor policie could remove him for seven yeares space untill Atto the Bishop of Meutz by treacherie delivered him into his hands This Atto under shew of friendship repaired to the castle and gave his faith unto the Earle that if hee would come downe and parle with the Emperour he should safely returne into his hold The Earle mistrusting no fraud went out of the Castle gates with the Bishop towards the Emperour but Atto as it were suddenly remembring himselfe when indeede it was his devised plot desireth to returne backe and dine ere hee went because it was somewhat late so they did and having dined returne The Earle was no sooner come unto the Emperour but hee caused him to bee presently put to death notwithstanding he urged the Bishops oath and promise for his returne for unto that allegation it was answered that his oath was quit by returning back to dine as he had promised him And thus by this craftie perjurie the Earle was betrayed and the treacherous Bishop shortly after killed with a thunderbolt from heaven i Melanct. Chr. lib. 4. Cleomenes King of Lacedemonia making warre upon the Argives surprised them by this subtilty he tooke truce with them for seven dayes and the third night whilst they lay secure and unwarie in their tents by reason of the truce hee oppressed them with a great slaughter saying that the truce was made for dayes onely and not for nights The reason of this perjurie was because hee thought thus to take the city Argos but missed of his purpose for the Argive women being enraged for the death and slaughter of their husbands tooke armes like Amasons Tolesilla being their Captainesse and compassing their citie walles repelled Cleomenes halfe amased with the strangenesse of the sight Aâ—ter this he was banished into Egypt and there miserably and desperately slew himselfe k Campofulgos l. 7. c. 3. I passe by the equivocation of Arrius who subscribing with on oath to the truth of the Articles which were presented unto him meant the Articles which he had secretly hid and conveyed into his bosome which were contrary unto the other for which by and by he voided his entralles easing himselfe and so miserably died These examples should make us feare all false and deceitfull oathes and learne to sweare in truth in judgement and in righteousnesse l Jer. 4.2.2 Why is all perjurie and forswearing and false Quest 8 swearing in generall such an odious sinne both unto God and man that men regard not and God punisheth such as use it First because it overthrowes all policie and Answ 1 trading and commerce no man knowes how to beleeve or deale with that man who makes no conscience of an oath and therefore the Egyptians did punish the purjured person with death because he had broken his faith plighted both with God and man m Diodo sic 1.6 An oath is for the end of controversies n Heb. 6.16 and therefore he who sweares falsely overthrowes the greatest testimonie amongst men Secondly because this prophanes the ordinance Answ 2 of God An oath is a part of Gods worship yea ordained by God for the deciding and ending of brawles and composing of jarres Exod. 22.11 and Numb 5.19 21. And therefore he who makes no account of an oath slights a principall and weighty ordinance of God and kindles the anger of God against hâ—m for it Lisander the Lacedemonian was wont to say that when the Lyons skin meaning fortitude power and valour would not serve it was needfull then to sowe unto it the Foxes case meaning subtiltie and fraud Yea so little reckoning made hee of forswearing himselfe that hee would often say That children were to bee cousened with trifles and men with oathes But we must take heede of this Maxime for whosoever useth it will finde at last that none is worse cousened by it then himselfe as this Fox Lisander did who warring against the Thebans was taken in a trap and slaine at the foot of their walls o Plutarâ—h Answ 3 Thirdly because perjurie abuseth the name of God and dishonoureth the Lord of hoasts by calling him to bee a witnesse of a falsehoode and of the perjurie And therefore the Lord will never let it goe unpunished Sect. 2 § 2. Thou shalt performe vnto the Lord thine oathes that is thy vowes Wee see how the Scribes and Pharisees doe here apply periurie to vowes whence two questions may arise What is a lawfull Vow Quest 1 It is a promise made unto God Answ by one who is free and upon mature deliberation whereby hee doth oblige himselfe to doe something which is good and fitting to bee done and in his power to doe and that for some good and religious end How many sorts and kindes of vowes are Quest 2 there Uowes are either of Answ Duety as the promises and vowes made in Baptisme and the Lords Supper and these are not properly Vowes neither agree with the definition expressed in the former question Libertie and Freedome and these are properly called Vowes Answ and are distinguished either According to the Manner of the vow and so they are twofold First absolute for grace given or favour shewed thus David vowed to have a religious care oâ— the Arke for Gods care Answ 2 of him p Psal 131.2 Secondly conditionall for the obtaining of grace thus Iacob vowed to give the tenth of his Possessions unto the Lord if hee will bee pleased but to blesse and prosper him in his journey q Gen. 28 20. Thing Vowed And so they consist in a particular observance of our generall duties to wit either 1. In doing that which is good Or 2. In giving good things to others Or 3. In abstaining from sinne and the occasions thereof But of these else-where Vers 34.35 VERSE 34.35 But I say unto you sweare nor at all neither by heaven for it is Gods throne nor by the earth for it is his footstoole neither by Ierusalem for it is the Citie of the great King Sect. 1 § 1. But I say unto you Quest 1 Was not that well sayed which was spoken by the Jewes in the former verse And if so then why doth Christ oppose it or finde fault with it Answ Our Saviour blames them I. Because they taught not the whole truth concerning sweareing II. Because they taxed onely the more grosse kindes of swearing and externall sinnes but did not see the internall and more secrete First Christ here reproves and findes fault with the Scribes and Pharisees because they taught not the whole truth concerning the breach of the third Commandement Quest 2 Why is it
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
Romans and so ignorant of God and the Jewish religion Answ 4 Fourthly because they were but Ministers of the Romane tyranny unto the Jewes Quest 4 Why doth our Saviour use this Phrase unto the Scribes and Pharisees Doe not the Publicans the same Answ 1 First to teach us that those whom we cannot conviince by conscience we must convince with shame Doe not the Publicans saith Christ the same as if he would say what a shame is it for you that are Teachers to do no more then such base vile and naughtie people as Publicans doe Answ 2 Secondly to teach us that it is a shame for superiours not to excell inferiours in pietie and religion as for example I. It is a shame for Ministers if their hearers excell them in knowledge in zeale in a holy conversation in private duties and the like II. If those who are children excell parents in religion it is a shame unto parents III. If those who are Masters bee outstripped by their servants in the wayes and workes of grace is it not a shame for those Maisters IV. If inferiour persons be more honest true religious and vertuous then superiours and great ones it is a shame for great ones VERS 47. And if ye salute your brethren onely Ver. 47 what doe you more then others doe not even the Publicans so § 1. And if ye salute your brethren onely Sect. 1 How doth this verse differ from the former Quest 1 It seemes to bee the same with the former Answ and the difference is onely this That speakes of the internall affection this of the externall conversation as if our Saviour would say the Pharisees teach that you must not love your enemies but I say you must not onely love them but also outwardly carry your selves courteously and humanely towards them What is meant by this word Salute Quest 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies to embrace and that with a kisse as 1 Thess 5.26 Answ and 1 Pet. 5.14 according to the manner and custome of those times and the Orientall nations Beza s How many sorts of Kisses are there Quest 3 There are two kinds of kisses in the Scripture Answ First wicked which is threefold viz. Idolatrous thus the Israelites kisse Baal 1 King 19.18 Adulterous thus the harlot kisseth the young man Prov. 7.13 Treacherous examples whereof are 29. Sam. 20. Mat. 26.44 Prov. 27.6 Secondly lawfull and is threefold viz. First Benedictionis of Blessing thus Isaac kisseth Iacob Gen. 27.27 and 31.55 Secondly salutationis of salutation and is either when Friends are met withall and that either Ordinarily thus did Abraham to those who came unto him l 2 Sam. 15.5 and Mary Magdalen to Christ Luke 7.45 Or After a long separation or when friends first see one another Thus Iacob kisseth Rachel Genes 29.11 and Laban him ver 13. Reade also Gen. 33.4 and 45.14 Friends depart one from another thus Laban complaines of Iacob that he would not suffer him to kisse his children before they departed m Gen. 31 18. Reade more examples of these parting kisses in thse places 1 King 19.20 and Ruth 1.14 and Acts 20.27 Thirdly Affectionis of affection these are either Divine let him kisse me with the kisses of his lipps Cantic 1.1 Now all these kisses above mentioned are strangers to this verse Humane which are either of Love thus Ionathan and David kisse one another n 1 Sam. 20.41 and examples hereof we have in the New Testament o Rom. 16 16. and 1 Cor. 16.20 and 1 Thess 5.26 and 1 Pet. 5.14 Reconciliation thus Ioseph kisseth his brethren Gen. 45.15 and David kisseth Absalom 2 Sam. 14.33 and Luke 15.20 What would our Saviour teach us from this custome of theirs of saluting one another First that not all the customes of the world are to bee declined but that wee may in some things apply our selves to the manners of the nations wherein we are Namely I. in ceremonies thus Ambrose perswades Augustine for the peace of the Church to fast upon that day which is used in the place where he is that is it he be in a place where they use to fast upon the Saturday let him doe so and when hee is present with those who use to fast upon Friday let him doe so also II. In outward things here observe the manners and customes of nations are threefold viz. First vicious and impious these are never to be Answ 1 imitated none are to bee followed in drinking or whoring or pride or murther or truce-breaking or the like though it bee a nationall sinne Secondly some manners and customes are vaine phantasticall idle and ridiculous as the fashion of apparell and complements and the like which ingenuous natures affect not but slight Thirdly some customes there are which are lawfull and laudable enough and in these wee may apply our selves to those amongst whom we live for here onely the rule holdes true and warrantable Cum fueris Romae Romano vivito more Cum fueris alibi vivito more loci If thou in Rome doe range A Roman seeme to bee If thou thy dwelling change Live like them that live with thee Secondly our Saviour would teach us by this Answ 2 custome of Salutation that we ought to crray our selves gently lovingly courteously and meekely towards all Sect. 2 § 2. Doe not the Publicans the same Object Bellarmine objecteth this place to prove that unbeleevers may performe good workes our Saviour saith if you love those who love you and salute your brethren onely what doe you more then the heathen and infidels Therefore the heathens may shew some signes of love and good will towards their brethren and friends which is a good worke for otherwise Christ would not have said What doe ye more but why doe ye this Ans 1 First workes are called Good either materialiter or formaliter either quoad operis substantiam or quoad rationem boni that is In good workes there are two things to bee considered of the Matter or substance of the worke and the manner of doing it well as for example when a man gives bread to the hungry or loves his friends or salutes his neighbours he performes a good worke for the substance or matter of it when a man doth this with a good will or with a good intention or out of a love unto God or vertue hee performes a good worke for the manner of it Ans 2 Secondly those workes which are good not onely in regard of the substance and matter of them but also in regard of the manner of doing we grant that they are good and not sin but those which are good onely in regard of the substance we say are stayned with sinne And this Bellarmine himself confesseth when he saith Potest servari praeceptum secundum substantiam operis etiam cum peccato Ans 3 Thirdly wee grant that heathens and infidels may performe workes which are good in respect of the
neither the liberall nor his shall lacke n Psal 37.25 A man cannot better provide for his children then by giving a part of their portion unto the Lord to keepe who will certainely returne it unto them with advantage Imped 4 Fourthly the opinion of our proper and peculiar interest in that which we possesse is an impediment often unto us as we see in Nabal shall I take my bread and give it to others 1 Sam. 25.11 But what hast thou which thou hast not received o 1 Cor. 4.7 yea what art thou not the proper owner but onely a steward who must give account of every peny given unto thee Imped 5 Fifthly sometimes the smalnesse of the gift hinders the giver many say they are not able to give much and therefore they may as well give nothing as so little as they are able to give But feare not that for a small almes shall bee accepted if given willingly as followeth afterwards Imped 6 Sixthly the multitude of poore hinders a multitude from helping the poore but men must doe what they can giving as much and to as many as they can and God will accept of it Imped 7 Seventhly some are discouraged from doing good in this kinde by reason of the paucitie and rarity of examples they see so few liberall that they withhold their hands from the poore fearing lest they should be thought singular But here we should not stay for others but remember that it is an honour to goe before and to be an example unto others because in a good worke a man had better be first then second yea consider that although there are but few that are charitable yet there are some and it is a shame that we should not be excited by those who are good and yet bee hindered by those who are evill Imped 8 Eightly the unworthinesse and wickednesse of the poore this was answered before Matth. 5.8 Imped 9 Ninthly some refuse to give by reason of some private grudge and spleene against the poore but here we must remember 1. that this is an unworthy thing to bee angry or to beare a grudge unto a poore man Non dignus irâ Caesaris yea 2. consider that the charity is so much the greater which is extended unto an unworthy person Imp. 10 Tenthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of naturall affection or an insensibility of the sympathy of parts And therefore wee should remember 1. that they and wee are but all one body 2. that Christ is the head of this body And therefore 3. We should see Christ in our brother And 4 Be as sensible of our brothers want as one member is sensible of the paine and anguish of another Sec. 2 § 2. Let not thy left hand know what thy right doth What is the meaning of these words First some allegorize them thus we must doe nothing sinisterly but all things dexterously or Quest 1 in a dexterous worke let no sinister thing bee Answ 1 mingled as for example Almes is a good worke and therefore it must be free from covetousnesse anger disgracefull tearmes vaine-glory opinion of merit partiality and the like p Gualt s Secondly some oppose these words onely to Answ 2 publike almes as if our Saviour would say give in secret of which afterwards in his proper place Thirdly some further stretch the words as if Answ 3 our Saviour meant an absolute concealing of the workes of mercy let not thy left hand know c. That is let none know it at all or do not onely conceale what thou dost in part but altogether Fourthly some understand these words of hiding Answ 4 our almes-deeds from our selves let not thy left hand c. As if our Saviour would say thy good deeds must be concealed from thy selfe if it be possible lest thou shouldest be proud of them in thy selfe Why may we not behold and looke upon the Quest 2 good duties which we performe and delight in that good which is done by us First because for the most part they are hypocrites Answ 1 that bragge of their good deeds Secondly because they seldome stand who Answ 2 bragge and boast Peter makes a galiant promise That though all the world forsake Christ yet he will never forsake him Mat. 26.33.35 but hee performes it badly verse 69. Thirdly because this will make us bee ready Answ 3 to trust in our selves and so come the more speedily into danger Sub hoste quem prostravit moritur qui de bono quod gesserat elevatur Greg. Mor. lib. 20. He perisheth by his enemie whom hee hath subdued who is puffed up with that good worke which he hath performed Fourthly for a man to behold the good works Answ 4 which he hath done with a delight in them as his is a pride no lesse then outwardly to bragge and boast of them for there is a double pride viz. I. to be outwardly puffed up for something done or for some naturall parts or endowments II. to be inwardly proud of some good worke although no pride appeare outwardly this is also carefully to be avoided The fault in both these is not in him who praiseth and commendeth the good worke done but in him who is proud either of the praise given or of the deede done I actantia non est vitium laudis humanae sed perversae animae laudem amantis q August de civit Dei 12. Boasting is not the vice of the man who praiseth but of the perverse minde which loveth the praise of men And therfore let us not accustōe our selves to reade over and over the Bookes of our good deedes for that is a Catalogue which will puffe us up and make us with Pymalion fall in love with our owne handiworke for good workes are often like beautie wit learning and knowledge which are known and being known puffe up 1 Cor. 8.1 Is it never lawfull for us to looke upon or to Quest 3 speake of the good deedes we doe First sometime the aspect of our good works is Ans 1 lawfull profitable namely in a threefold time I. in the time of accusation when sathan strongly assaults and we are not sensible of the shield of faith wherewith we should resist him then it is good and necessary for us to prove our faith by our works which we cannot do without the looking upon our good workes II. In our daily examination we should seriously examine whether we be in nature or in grace in old Adam or in new r 2 Cor. 13.5 Now the tree is knowne by his fruit Mat. 7.16.20 and Iames 2.17 and therefore for the attaining unto the true knowledge of our estates it is profitable to looke unto our good workes III. When the heart growes dull and too forgetfull of rendring thankes unto the Lord for his great mercies then wee may consider how he hath washed us from our former pollutions how he hath renewed our strength how he hath mortified sinne in us how he
hath freed us from the snares of death and how he enables us in some weake measure to obey him in that which is good Ans 2 Secondly but in all these times whatsoever we see in our selves we must adde we are yet but unprofitable servants Luk 17.10 we have not as yet attained unto that perfection we ought to have Phil. 3.12.13 Happie is that man who seemes little in his own eyes but great in the eyes of others who shines unto others yet seemes darke unto himselfe and in that regard despiseth the praises of men Quest 4 The sweetest Musicke is a mans owne praise and therefore how may our hearts and eares bee stopped against these bewitching enchantmēts what shall we doe to be preserved both from the flatterie of others and from affectation in our selves Answ 1 First doe not delight thy selfe in reading or repeating the catalogue of thy good deedes as the proud Pharisee did Luke 18.11 Averte oculos ne capiâris formà lest thou grow proud Answ 2 Secondly looke downe to thy feet and consider the filthinesse and errors of thy former life Answ 3 Thirdly reade the booke of thy daily sinnes for this is a profitable catalogue to humble the soule Answ 4 Fourthly if flatterers should fill thy eares with thy owne commendations then remember they see what is without but not what is within they know not the many corrupt thoughts and desires and purposes that are in thy heart they are ignorant of thy many neglects in good duties and of divers sinister respects and ends which are frequently in the good workes thou dost Answ 5 Fifthly if thy owne heart and thoughts should tell thee that thou art good and there are not many better then meditate upon the puritie of God and his law looke unto thy copie compare thy selfe with thy exemplar Mat. 5.48 and thou wilt acknowledge that the East is not so farre distant from the West as thou art from what thou shouldest and oughtest to be Sixthly remember the many blots and defects Answ 6 that are in the best worke thou performest Who would brag of good wine if it were mixed with poyson And our best workes as comming from us are but like wine in a poysoned cup. Seventhly whatsoever thou hast it is the gift Answ 7 of God and by his grace thou art what thou art 1 Cor. 15.10 and therefore why shouldest thou thy selfe boast or any other make thee proud of that which is not thine for at the best thou paiest but God with his owne coyne VERS 4. That thine almes may be in secret Ver. 4 and thy Father which seeth in secret himselfe shall reward thee openly § 1. That thine almes may be in secret Sect. 1 The scope of our Saviour here is that pro virili Quest 1 as much as in us lies we must endeavour to hide and conceale the good workes which wee performe from the eye of the world Why may we not reveale our good workes unto men but thus hide them from them First because wee performe them for Gods Answ 1 sake not for mans and therefore if God see them it is enough though men know not of them Secondly it is not equall and faire dealing to Answ 2 reveale unto men our good deeds and conceale from them our bad and therefore either tell both or neither Thirdly vessels that sound most are most Answ 3 empty Come saith Iehu unto Iehonadab and see my zeale for the Lord 2 King 10.16 and yet vers 31. it is said Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart for he departed not from the sinnes of Ieroboam which made Israel to sinne So the young man saith unto Christ Omnia feci all these things have I done Mat. 19.20 and yet hee will leave Christ rather than his riches So Peter speakes most boldly but falls most fowly Mat. 26. And therefore take heed of vaine ostentation in the performance of good workes Doth not this verse crosse Mat. 5.16 is there Quest 2 not a direct Antithesis and contrariety betwixt these two verses Let your light so shine before men that they may see your good works And Let your almes be done in secret that men may not see them They differ in two things 1. In re Answ in the thing done 2. In modo in the manner of doing First these two verses differ in the thing Here observe that some good works cannot be concealed some may First there are some good workes which cannot be hid as for example I. When a publike worke is commanded as the worke of the Lords day the preaching and hearing of the word and publike prayers these cannot bee concealed II. When the omission of duties may scandalize religion then they are not to be concealed III. When wee are seriously asked by our brethren what good workes we performe wee must not lie but yet there is a difference to be observed by whom we are asked For First if the question be asked by a Saint and holy man who hath no need of our example then we must rather urge our omissions and neglects of good duties and our answer must savour of the confession of our sinnes rather then of our good workes Secondly if the question be asked by one who is weake then build him up by thy example yet let it be done modestly Ostendens non Ostentans shewing him what thou dost but without all ostentation yea extenuating what thou shewest him and not amplifying of it nor taking any thing unto thy selfe but ascribing all the glory of thy good workes unto God Secondly there are some good workes which may bee concealed and yet in some cases may and ought to be manifested otherwise not as for example I. There are some workes which procure praise some which beget shame First some workes will humble us and affect us with blushing to lay them open as the sense and profession of our infirmities whether of anger coveteousnesse wantonnesse idlenesse and remisnesse in our callings These a man may shew unto a holy and faithfull friend modestly Secondly some workes beget praise as honest and beautifull workes such as almes is these must be concealed as much as we can II. Sometimes it is necessary that wee should hold forth our workes and be examples unto others As First when thou livest among those who are wicked who altogether neglect religious workes Secondly when the worke is difficult and rare as the daily examination of our selves and the pardoning of injuries and the like that so others by our examples may bee encouraged thereunto Thirdly when the worke is perillous as the profession of Christ among heretikes In these there is need of our example and therefore we should herein shew our selves III. Sometimes the glory of God is dishonoured by sinne here shew all the might and power thou hast If sinne be committed with a high hand then let religion be professed so also that is openly
and undauntedly but yet with modesty for constancy and boldnesse in religion differ much from boasting and vaine ostentation Secondly this verse and Mat 5.16 differ In modo in the manner of doing of good workes For All these are lawfull I. They are held forth sometimes unto Gods glory II. Sometimes for the honour of religion III. Sometimes for the example of our brother IV. Sometimes for the removall of the scandall of impiety from our selves V. Sometimes wee hold forth our good workes for the setting forth of our owne praise And this onely is faulty pharisaicall and to bee avoided § 2. And thy Father which seeth in secret himselfe shall reward thee openly In generall wee may observe how God doth Sect. 2 accommodate and apply himselfe unto us For First the Pharisees desire to be seene Secōdly the Pharisees desire to be rewarded Thirdly to be honoured before the people To this Christ answers God seeth us God will reward us God will give us our reward openly Our Saviour hereby teaching us Obser that there is no temporall good or gaine so great in sinne but the Lord can and will give us greater in spirituall things How doth the truth of this appeare that Quest 1 there is as much gaine and pleasure to be found in the wayes of grace as of sinne in the service of God as in the service of Sathan for experience seemes daily to shew the contrary First Answ God can give what he will unto his children For 1. His power is infinite and greater then the power of Satan and therefore hee can give more then Satan can give 2. His love is infinite and better then the love of Satan is and therefore hee will give more then the Divell can give 3. Hence hee makes choice of the best things to give unto his servants For why doth the Lord give spirituall graces rather unto his children then honour pleasure and riches because they are much better then these Secondly there is nothing which is seemingly Answ 2 good in sinne but there is the same really in piety and the service of God as for example 1. Dost thou love bodily Pleasure namely either first of eating and drinking here remember the greatest pleasure is in Temperance as Epicurus himselfe said yea the soule is fed with the food of the Word and Faith and Prayer and holy exercises which food farre surpasseth all the delicacies of the world Secondly dost thou love recreations and pastimes certainely there are many which are lawfull and which a religious man may use but the internall Joy of the Holy Ghost doth exceed the delight of the most delightfull recreations Thirdly wouldst thou live at peace dost thou love tranquillities oh remember the peace of God passeth all understanding Phil. 4.7 2. Dost thou love fame reputation and credit Certainly there is no greater estimation any where than in piety Yee shall be a wise and an understanding people if ye obey my Law Deut. 4.6 3. Dost thou love Riches The best treasure is grace and faith for that is more precious than gold a 1 Pet. 1.7 4. Dost thou love Honour unto the righteous is prepared a Kingdome Luke 12.32 and a Crowne of glory 2 Tim. 4.8 VERSE 5. And when thou prayest Vers 5 thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say unto you they have their reward In this sixt Chapter our Saviour forbids two things viz. Hypocrisie and that in three things First in Almes verse 1. unto 5. Secondly in Prayer◠wherein are reproved their Ostentation where there is A prohibition verse 5. A precept verse 6. Prolongation where there is A prohibition which is both Declared verse 7. Confirmed verse 8. A precept which is both Given verse 9. Amplified vers 14. Thirdly in Fasting verse 16. Care of the world verse 19. Sect. 1 § 1. And when thou prayest thou shalt not be as the Hypocrites are Quest 1 Christ neither reproving nor condemning prayer in generall but onely the Pharisaicall manner of praying it may be demanded what things are contrary to true prayer according to the doctrine of our Saviour Christ Answ 1 First not to worship the true God Ye worship saith Christ ye know not wha◠Ioh. 4.22 Where our Saviour condemns the Samaritans invocation for he who worshippeth not God aright cannot pray aright Answ 2 Secondly Idolatrie for he that prayes to Idols cannot pray aright Answ 3 Thirdly not to pray in faith and in the name of Christ is to pray amisse Whatsoever ye aske the Father in my name he will give it you Ioh. 16.23 as if our Saviour would say if you aske but not in my name then you shall receive nothing Answ 4 Fourthly they pray amisse who remaine in sinne without repentance Wee know God heares not sinners Joh. 9.31 that is those who continue in their sinnes against their consciences without repentance God will not heare though they pray unto him Answ 5 Fifthly heathenish battologie is contrary unto true Christian prayers as followeth by and by Answ 6 Sixthly Hypocrisie when men pray to bee seene of men as the Pharisees did in this verse Answ 7 Seventhly he prayes amisse who prayes contrary to the will of God as the Mother of Zebedees children did who intreated Christ that one of her sonnes might sit at his right hand and the other at his left in the Kingdome of God And therefore if we desire so to pray that our prayers may bee heard wee must 1. learne to worship truely the true God 2. Beware of Idolatry 3. Turne from sinne 4. Pray in faith and in the name of Christ 5. avoide battologie and all vaine repetitions 6. Take heed of hypocrisie 7. Frame our prayers according to the will of God Quest 2 Our Saviour saith here When thou prayest c. But what necessity is there of praying at all Answ 1 We shall handle this more fully verse 9. and therefore here briefly I answer First that by praying unto God we worship him and therefore it is necessary that we should pray Answ 2 Secondly it is meete that we should pray that so we may exercise our faith in meditating of the promises and examples of Gods goodnesse Thirdly it is requisite to pray because so we Answ 3 acknowledge God to be the authour and giver of every good gift and celebrate his name for what good things we enjoy b Pareus s pag. 651 § 2. They pray standing in the Synagogues Doth our Saviour here condemne publicke Sect. 2 Prayer Quest 1 No Answ for they are approved off both by examples from old Testament and new Moses prayes publickly Levit. 23.8 and Solomon 1 King 8 22. and David Psalm 26.8 and 68.31 and Iehoshaphat 2 Chron. 20.5 yea hence the Temple is called the House of Prayer and Christ promiseth to heare such prayers Matth. 18.21 Whence Saint Paul doth
concerning this prayer How many Petitionsare there in this Prayer Quest 1 It is a knot not worth a wedge it not being much materiall Answ whether we affirme them to bee sixe or seven Chrysostome seemes to make but sixe but Augustine saith Septima ultima and so makes seven It matters not which wee adhere unto if we doe but avoide the superstâ—tious observation of the number of seven wherein some famous men have waded too farre What order doth our Saviour observe in this Prayer The most perfect and exact order that can be imagined For this prayer is of all other most perfect not onely containing all things that are necessary to be prayed for but also the order which is to be observed in the praying for them As thus most evidently appeares First the foundation of all is the glory of God this is the last scope of all our actions and therefore first to be prayed for Secondly then wee desire the comming of Christs Kingdome and that for two reasons I. Because the consummation of the Kingdome of God is the second foundation of our actions II. Because the kingdome of grace is the meanes to bring us unto God And therefore this in the second place is prayed for Thirdly then we cry thy will be done because before we be admitted into the Kingdome of grace we cannot fulfill or obey the will of God Fourthly having thus prayed for Gods glory and spirituall graces we then come to demand temporall blessings Give us this day our daily bread Object 1 It may here be objected we stand in neede of temporall things first of all and therefore wee ought to pray for them in the first place Answ 1 First God doth give us temporall things from the beginning of our life because wee stand in neede of them as soone as we are borne But yet they are not first to be sought for at Gods hands Answ 2 Secondly as we stand in neede of temporall things from the beginning so it is necessary that we should obey God from the beginning The fig-tree should alwaies be prepared to answer the Lords expectation lest he seeking fruit and finding none curse it and condemne it to the fire And therefore greater is the necessitie of Spirituall graces then of temporall goods and first to be demanded Answ 3 Thirdly then onely temporall good things are to be demanded when the Spirit of God and grace hath taught us to begge onely moderate things modestly Wherefore they are not to be desired till after the Kingdome of grace Fourthly then we pray for the pardon of our sinnes and that for these causes I Because our sinnes are then remitted when we are admitted into the Kingdom of grace II. Because the most sanctified of all sin against God and that daily Fifthly then we beg to be delivered from the Tempter and preserved from temptation Because it is alwaies necessary that God should protect us We should be circumspect What may we learne from this method and Quest 3 order observed by our Saviour in this prayer First and before all things to desire the glory Answ 1 God This being the substance of the first Petition we reserve it untill by and by Secondly the three first Petitions respect Answ 2 God and the three last our selves Teaching us to respect God before our selves to regard his will more then our owne to love him above all yea better then our selves Deut. 6.5 and 10.12 and 11.1 and Mat. 22.37 and that for Obser 2 three causes 1 Because it is a signe of a Saint to love God above himselfe yea above all things Ps 31.24 II. Because such God hath promised to regard he that honours God God will honour him he that cordiaâ—ly loves God him will the Lord love III. Because if we thus respect love the Lord above all things we shal live for ever d Deut. 30.19.20 Iohn 23.11.12 Thirdly spirituall things we desire first and in more words yea more petitions then one Temporall things but once in one Petition yea Answ 3 in one word Bread Teaching us in our prayers Obser 2 to preferre spirituall things before temporall 1 Cor. 12.31 and 14.1 and 10.3 4. Col. 1.9 and that for these following reasons I. Because earthly things are not alwaies good for us but often hinder a man from his naturall rest e Eccle. 5.12 The abundaÌ„ce of the rich will not suffer him to sleep II. Because they are never equally alike good for us or so good for us as are spirituall graces f Rom. 15 27. and 1 Cor. 9.11 and Rom. 1.11 for these are profitable both for soule and body III. Because spirituall graces are necessary for us for without them we cannot come unto God or glory g 1 Cor. 3.1 but we may without any yea many temporall blessings And therefore we should most earnestly hunger for and desire spirituall things because they are both most excellent in themselves and most profitable for us Whether is it lawfull to use any set forme of Quest 4 prayer written or printed Set formes of Prayer read and considered before hand are very profitable unto the weake Answer both to teach them 1. What to pray for and how And 2. to helpe their memories Whether is it lawfull to use this forme of Quest 5 prayer which is taught us by Christ First there are many formes of prayer which Answ 1 are easier unto the understanding then this is Secondly but this is the most perfect forme Answ 2 therfore we ought alwaies to imitate it at least in part and as farre as we proceede in our prayers Thirdly there is no other forme injoyned us Answ 3 then this wee have indeede many examples of prayer or exemplarie prayers of Moses David Salomon Paul c. but of none it is said as here Sic orabitis ye shall pray thus Whether was the Lords prayer given 1. as an Quest 6 example or 2. as a prayer or 3. as both First some say this was given and commanded Answ 1 absolutely as a prayer and therefore it is necessarie alwaies to use it But this is proved false by these two reasons namely I. Because then it were unlawfull to use any other forme or prayer II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pray Thus not This. Answ 2 Secondly some say that this is given onely as a plat-forme to direct us how to pray but this is false as will appeare by a double reason to wit I. Because Saint Luke sayth say thus When yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray whereby it appeares that the words may be said as a prayer Answ 3 Thirdly Certainely this prayer was given us by the Lord as a platforme and unto him that doth rightly understand it it is the most prudent perfect and compendious prayer of all prayers And therefore the superstition of the Papists
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
man descend hee shall never be satisfied Sect. 3 § 3. Our daily bread Quest 1 Why doe we pray for our bread Answ 1 First negatively not because we challenge it at Gods hands as our right Quest 2 Secondly affirmatively for these causes following I. Because wee doe not desire great things but onely such as may be fit for our selves II. Because they are to bee obtained by our labour and therefore by prayer we desire a blessing from God upon our endeavours and affaires III. Because they are so necessary for us that ordinarily our life could not subsist without them IV. Because by the divine and eternall providence of God our lot and portion in temporall things is appointed Prosperity and promotion come neither from the East not from the West but from the Lord who hath from all eternity decreed what to give in outward things to every person And therefore we desire that the Lord would give that portion unto us which in his blessed will and mercifull decree he hath ordained for us And it is called Our bread because it is ordained for us by God If God have decreed what hee will give to every Quest 2 one of us in temporall things then what need we pray at all for our daily bread will not God fulfill his decrees without our prayers First prayer is the ordinance of God and Answ 1 therefore it is not to be neglected at all yea it is the ordinary meanes for the obtaining of our desires Secondly wee must pray because this shewes Answ 2 our hope and trust and confidence in God Thirdly wee know not whether God have Answ 3 decreed to give us such and such things or not and therefore if we stand in need of them wee must pray for them How or with what mind can we pray in these Quest 3 uncertainties Wee must pray according to these meditations animadversions and resolutions namely Answ First we know not what God will give us in particular though we pray unto him Secondly but in generall we know that the decree is gone out that God hath determined what he will give us Thirdly we acknowledge that all our endeavours can alter and change nothing in Gods decrees f Luk. 1◠26 Fourthly therefore if it please God to leave us in our temporall troubles and not to preserve and deliver us we are contented and intend patiently to indure whatsoever our good God hath decreed concerning us Fifthly yet notwithstanding this resolution wee pray unto him and must continue praying untill his blessed Will bee revealed in and upon us And that for these two reasons I. lest wee should bee wanting unto our selves by our remissenesse II. Lest we should be culpable before God for our neglect or that wee doing our endeavour wee might bee free from blame before our heavenly Father Quest 4 How or by what meanes may wee bee assured that our Prayers should be heard in temporall things Answ 1 First if wee our selves use the meanes diligently which God requires namely Gate or endeavour and Prayer then wee may expect a mercifull successe from God Answ 2 Secondly if we our selves belong unto God then the promises of God belong and are unto us yea and Amen in Iesus Christ Answ 3 Thirdly if wee lay no stumbling blocks in the Lords way thus David constrained God to take the rod of correction in his hands 2. Sam. 12. Thus Christ complaines that hee would have been gracious unto Ierusalem but they would not Matthew 23.37 So the Lord would have bestowed yea showred his blessings upon his people but their sinnes hindred and with-held good things from them Ierem. 5.25 Malach. 3.10 And therefore if wee desire that the Lord may heare and answer graciously our requests wee must leave all sinne and labour in sincerity of heart to serve the Lord. Answ 4 Fourthly if the thing wee beg be for our good comfort and profit then we may expect a mercifull grant of it otherwise not for our all-wise-God will not give us a stone instead of bread Vers 12 VERSE 12. And forgive us our debts as we forgive our debters Sect. 1 § 1. And forgive us Quest 1 What method doth our Saviour use or observe in this Prayer First some say Christ handles those things Answ 1 First which belong unto himselfe Secondly which concern our selves In which hee laies down 1. Naturall things 2. Spirituall things Answ 2 Secondly some say Christ handles First Divine things in the three former petitions Secondly Humane things in the fourth petition Thirdly Diabolicall things in the two last petitions Answ 3 Thirdly some say that wee pray For good things first in foure affirmative petitiōs Against evill things in the second place in two negative petitions And unto these I assent What is observable in this petition Answ Two things Quest 2 First the petition wherein are 1 The debt Our debts 2 The remission of the debt Forgive us our debts Secondly the condition as we forgive our debters What is this debt Sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.4 And hence ever and anon in the Scripture wee read of the Remission Quest 3 of sinne as also in the Apostles Creed Answ Obiect A debt is that which a man owes unto another and therefore if our sinnes be debts it will follow that we ought to sinne for a man ought to pay his debts There is a three-fold debt First Direct and this debt is obedience A which wee owe indeed unto God For we are debters unto God to live according to the Spirit Ro. 8.12 Secondly Per consequens by consequent thus the Mulct of sin namely punishments temporall spirituall and eternall is called a Debt Thirdly Metonymicum and thus the cause of the debt to wit sinne is called a debt in this place because sinne is the cause of that punishment which is due unto us But the most proper debt is obedience Doe we desire to bee freed from obedience Quest 4 If that be our proper debt which wee owe unto our God and wee desire that our debt may bee remitted it seemes that we implore the Lord to ease our shoulders from the yoake of the Morall Law We doe not in this petition desire a relaxation from our obedience Answ but that our omissions may not bee strictly required or punished Hee who hath committed theft doth not desire that it may be lawfull for him to steale hereafter but that his by-past theft may bee pardoned Or as a Debter when his day is past intreates favour and forbearance for the time by-past and promiseth to pay all shortly And thus we properly desire in these words that the Lord would forgive us the punishment which is due unto us for our sinnes as the King pardons murder and homicide Why doth our Saviour call this a debt Quest 5 First that we might know sinne to be the Answ 1 cause of punishment Secondly that wee might know that all is Answ 2 abolished together namely both the cause
waies to deceive us when God leaves us in his power or unto his will But of this much hath been spoken before Chap. 4. § 2. But deliver us from evill Sect. 2 What doe we generally pray against in these Quest 1 words Answ 1 First seeing that sathan goes about like a roareing Lyon seeking whom he may devoure wee therefore pray unto God that hee would graciously keepe protect and defend us from him and all his deceits baits allurements and temptations And that if he should ensnare or intrap us by his craft and subtiltie that he would be pleased to free us and deliver us out of his power Secondly we desire that God would preserve Answ 2 us from sin and every evill worke and not suffer us to fall thereinto And if wee should bee overcome by any sin that he would free and redeeme us there-from and inable us to cease from evill and to do good to dye unto sin and to live unto righteousnesse Thirdly wee pray here against all evils Answ 3 to wit I Against the evils of the life to come namely eternall punishment and condemnation II. Against the evils losses crosses casualties and dangers of this life both spirituall and corporall both externall and internall And if wee be subjected under any of these evils that he would be pleased to take it away from us principally if hee see that it be perillous or pernicious and not profitable or beneficiall unto us Fourthly because wee often desire many Answ 4 things which we thinke are good and profitable for us and to be freed from many things which wee thinke are evill and hurtfull yet because we doe not know for the time to come what they may prove wee therefore desire that the Lord who calls those things which are not as though they were and knowes as well what is to come as what is present would preserve us and with-hold all things from us which he sees and knowes to be evill for us Fifthly if it seeme not good unto God to Answ 5 take the temptation or buffet of Satan from us or to free us from any affliction which lieth upon us then we desire that hee would give us patience obedience consolation and hope lest otherwise that which hee sendeth unto us or layeth upon us for our good should become evill unto us Sixthly because all our protections preservations Answ 6 and deliverances in this life are imperfect we being no sooner free from one evill and temptation but we fall into another we therefore desire that God would bring us unto that place life and kingdome where we may bee fully and perfectly delivered from all danger temptation and evill for ever and ever Amen Quest 2 What is the meaning of these words Deliver us from evill Answ 1 First some expound this of the Neuter gender de omni malo futuro vel praesenti August s Of all evill whether present upon us or to come Answ 2 Secondly some expound this of the Masculine gender de malo illo of that evill one the devill thus Chrysostome and Beza sup And that for these reasons I. Because he is the Tempter and therefore as in the former words we pray against temptation so in these against the author thereof Sathan II. Because saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signifie the person then the thing But Beza himselfe doth rather ascribe it to the thing then to the person upon 1 Iohn 5.19 yea our Saviour himselfe doth attribute it sometime to things An evill man out of the evill treasure of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringetb forth evill things b Mat. 12.35 III. Because the Masculine article is here added and not the Neuter IV. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Sathan elsewhere as Mat. 13.19 38. and 1 Iohn 2.13 14. and 3.12 V. Because Tertullian lib. de fuga renders it Malignum Deliver us from that malicious creature who is set upon a mischiefe Answ 3 Thirdly wee need not contend much about the meaning of the words whether wee expound it of the Neuter gender or of the Masculine seeing they come both unto one that is it matters not much whether wee understand by evill that evill one Sathan or those evils which proceed from him as it is most generally interpreted Quest 3 What is the evill one whom from we desire to be delivered Answ 1 First he is a Tempter Mat. 4.3 The Tempter came unto him in which title we may observe these things I. He tempts the best and spares none hee assaults Noah Lot Abraham David Ioseph Iob Paul Peter yea Adam in Paradise and Christ in the wildernesse II. Hee ensnares the wicked taking them captive at his will 2 Tim. 2.26 III. Hee is the father of all sinne Iohn 8.44 and 1 Iohn 3.8.10 who sowes the seeds of all iniquitie in the hearts of men Mat. 13.25 IV. The place of sinne is the habitation of Sathan Revel 2.9 13. and 3.9 V. Hee hinders the fruit of the word Mat. 13.19 1 Thess 2.18 Answ 2 Secondly he is a Lyar Iohn 8.44 and the father of lyes in whose mouth are as many untruthes as words all his promises of good which hee makes unto us being like the promise of knowledge which he made unto Adam Thirdly he is an Accuser who when he hath Answ 3 tempted us unto sinne then he accuseth us unto God Luke 10.18 Revel 12.9 10. Fourthly hee desireth to destroy us In this Answ 4 title of Destroyer wee may take notice of these things He was a murderer and destroyer from the beginning Iohn 8.44 II. He is like a roaring Lyon who seeketh up and downe whom he may devoure 1 Pet. 5.8 III. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer Apoc. 9.11 although I thinke that there this is the name of Antichrist not of the Divell How doth the Divell tempt and assault us Quest 4 that knowing it we may learne to avoid him Sathan comes unto us sometimes cloathed Answ sometimes armed First sometimes the Divell comes unto us cloathed and that with the shew 1. Sometimes of pleasure 2. Sometimes of riches 3. Sometimes of glory and honour 4. Sometimes of humane Lawes 5. Sometimes of honesty 6. Sometime of Religion tempting unto curiositie and superstition Secondly sometimes the Divell comes against us armed and that 1. Sometimes assaulting us by the good things of the world 2. Sometimes with the terrour of evill things 3. Sometimes by the example of others 4. Sometimes by the counsell of wise men or perswasion of friends 5. Sometime by the power of our own affections and lusts And therefore how hard is it for us to resist him yea how impossible of our selves to overcome him Wherefore let us walke circumspectly and pray fervently that the Lord would deliver us from this evill one How doth it appeare that the Lord both can Quest 5 and will deliver his children when they pray unto him both from tentation and affliction both from evils and
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
nothing is too much to be done And therfore happy is the condition of the righteous in his prayers Iames 5.16 for that is his cornucopia First wantest thou temporall good things then pray and they shall be given Secondly desirest thou freedome from evils then pray for there is no time too late for God to helpe Iames 5.16 Psal 90.3 Thirdly desirest thou to bee preserved from temptation then pray and the grace of God shall sustaine thee 2 Cor. 12.9 Fourthly desirest thou to be delive red from Satan then watch and pray Fifthly dost thou desire increase of grace peace of conscience then pray for it Sixthly dost thou from thy heart desire that thy heart were made a temple of the Holy Ghost then with thy heart pray unto God first to purge and then to possesse thy soule Prov. 21.1 Rom. 8.22 Sect. 5 § 5. And the glory Our Saviour in these words shewes that Gods Glory is to bee sought before all other things and we must labour to doe all things to his glory but of this wee have spoken before vers 9. § 6. Amen Sect. 6 What is the meaning of this Word Quest Answ It is used three manner of wayes namely First by way of asseveration and thus it is rendred Certè verily Thus Christ often Amen I say unto you that is verily I say unto you Secondly by way of professing and thus it is rendred fiat it shall be done or I beleeve it to be true Thirdly by way of praying and thus it is rendred fiat so be it and this is the meaning of Amen in this place VERSE 14. For Vers 14 if yee forgive men their trespasses your heavenly Father will also forgive you For if yee forgive men their trespasses Why is this Petition of all the rest onely repeated Quest 1 First this Petition is repeated for the difficulty Answ 1 of the duty required It is so hard a thing unto flesh and blood to forgive that our Saviour doth second the Prayer with a promise of pardon from God in this verse Secondly this Petition is repeated for the necessity Answ 2 of the duty enjoyned When is this duty of forgiving necessary Quest 2 First it is necessary alwaies so long as we Answ 1 live because God requires it of us and because it is pleasing unto him Secondly it is particularly necessary in the Answ 2 Supper of the Lord and that in a double regard I. Because then we are to bee reconciled unto God and stand in neede that all our sins should bee abolished and blotted out now if we desire that God should bee reconciled unto us wee must be reconciled unto our brethren and if we desire to be forgiven of God we must forgive them II. Because then wee are to bee united into one body and to bee made one Bread And therefore reconciliation is then principally necessary How is this brotherly union and concord to Quest 3 bee wrought and continued First let him who hath done the wrong Answ 1 and injury humble himselfe and make restitution and satsfaction for his wrong done Secondly let those who are injured and Answ 2 wronged bury all injuries and wrongs in the grave of oblivion Thirdly let them imbrace and love their Answ 3 brethren with their whole heart that is I. The Saints and all holy men in the Lord. II. All men whatsoever for the Lord. Fourthly let both and all resolve these Answ 4 things for the time to come namely I. Not to remember what is by-past this belongs principally to the injured party II. Not to provoke any by injuries this belongs unto the injuring party III. Not to bee easily provoked unto revenge by wrong this belongs unto the person injured IV. Not to esteeme of earthly things before heavenly or spirituall that is not so deeply to apprehend a temporall injury that rather then suffer it wee will deprive our selves of a spirituall benefite and mercy like many who will rather forbeare comming to the Sacrament then pardon their brother yea rather let their owne sins alone unblotted out in Gods Booke then obliterate their brothers transgression out of theirs VERSE 15. But if yee forgive not men their trespasses Vers 15 neither will your Father forgive you your trespasses In this verse our Saviour shewes that there is no salvation without remission that is no mercy to bee expected from God without shewing of mercy unto our brother or there is no hope that God will forgive us except wee forgive him Why will not God forgive us except wee Quest 1 forgive others First because not to pardon our brother is Answ 1 an argument of a mind voide of charity Secondly because not to forgive those who Answ 2 injure us is a worke of Satan Thirdly because not to remit a wrong is Answ 3 an inherent sin which is not yet repented of And therefore such a one God will not pardon Will not God forgive us our trespasses except Quest 2 we forgive others perfectly without any reliques of anger dislike or revenge First we must not expect to pardon injuries Answ 1 perfectly we carry a body of sin about us and we have the reliques of sin in us which hinders us from perfection in any duty Rom 7 23. Gal. 5.17.20 Secondly but these two things wee must Answ 2 doe and then confidently hope for pardon from God namely I. Resist even all inward grudges and spleenes and disfavours and desires of revenge giving place to none of them but striving against them and withstanding them even unto blood d Heb. 12.4 II. Endeavour to corroborate and strengthen thy heart against all such corrupt reliques of anger dislike and revenge by fervent Prayer unto God Whether must the injured person pardon the Quest 3 injurie if the injurious seeke not reconciliation at his hands Answ He must for if his brother forget or neglect his duty hee must not therefore neglect his owne Object Our Saviour saith If thy brother trespasse against thee and turne againe unto thee saying I repent thou shalt forgive him e Luk. 17.4 that is if he desire mee to forgive him and to bee reconciled unto him wherefore I need not forgive him without this submission and acknowledgement from him First certainly it is most true that it is his Answ 1 duty to desire remission and reconciliation who hath done the wrong Secondly but if he will not yet thou must Answ 2 be carefull of the salvation of thy owne soule and solution of thy debts which thou canst never procure but by pardoning thy brother and being reconciled unto him VERSE 16. Moreover when yee fast Vers 16 bee not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare unto men to fast verily I say unto you they have their reward When yee fast bee not as the hypocrites What benefit or commoditie doe wee gain by Fasting Quest Bellarmine lib. 2. de jejun cap. 2. Answ Shewes five utilities of fasting namely
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
of light But if thine eye bee evill thy whole body shall be full of darkenesse If therefore the light that is in thee be darkenesse how great is that darkenesse § 1. The light of the body is the eye c. Sect. 1 The Papists say Argu. that in men there is Liberum Arbitrium a malo ad bonum a freedome of will by which we may both doe good and abstaine froÌ„ evill Amongst many other arguments our men urge this verse arguing hence from the corruption of the understanding In man Liberum arbitrium proceedes from the understanding and wil which are faculties of the humane soule And therefore it is necessary that Free-wil Liberum Arbitrium should be such as the the understanding and will is The Argument is drawne from the understanding which is now corrupted in this manner If the understanding of man be evill then mans Free-will is not good If Free-will be not good then neither is it free from evill But the former is true therefore also the latter The consequence is plaine of it selfe but more evidently appeares from this verse The light of the body is the eye c. Which place all Interpreters acknowledge to be metaphoricall drawne from the light of the body unto the light of the minde see Chrysostome Iansenius and Lucas Brugensis sup The Antecedent namely that the understanding in all men naturally is corrupted vitiated depraved and obscured is thus confirmed from these places to wit I. From verse 23. If thine eye be evill c. Now that the eye is evill appeares from Luke 4.18 The Spirit of the Lord is upon me and therefore hath the Lord sent mee to preach the recovering of sight to the blind and therfore it appeares that all men without Christ are blinde as Cajetane well observes upon those words II. From Mat. 4.16 The people who sate in darkenesse saw a great light where we see the state and condition the Galileans were in when Christ came to dwell amongst them so Luke 1.79 III. Hence salvation in and by Christ is described to be a freedome from darkenesse ye are called that you might shew forth the praises of him who hath called you out of darkenesse into his marvellous light Col. 1.13 Thus without Christ all men are in darkenesse IV. Out of Christ all men are darkenesse Ephes 5.8 ye were darkenesse c. which darkenesse was wrought in us by Sathan 2 Cor. 4.4 If the Reader desire to see a further fuller and more ample prosecution of this Argument I referre him to Chamierus De libero Arbit lib. 4. cap. 3 Tom. 3. pag. 88. Sect. 2 § 2. If thy eye be single thy whole body shall be full of light Object The Papists hold that the workes of the righteous be perfect and Bellarmine De justific lib. 6. cap. 15. hopes to prove it from this verse arguing thus If thy eye be single thy whole body shall be light And Luke 11.36 for I joyne them as hee doth both together If thy whole body bee full of light having no part darke the whole shall be full of light as when the bright shining of a candle doth give thee light In these places is described a worke perfectly good both substantially intentionally and circumstantially both in regard of the matter intention and all the other circumstances For Oculus simplex the single eye is a good intention and Corpus Lucidum the light body is the good worke Now such a worke our Saviour pronounceth to bee full of light having no part darke But if such a worke bee a mortall sinne of his owne nature as the Lutherans say then it should be all darke For as an evill intention so any other fault or defect makes a worke evill although it be in his owne nature and kinde good Wherefore some certaine workes of the regenerate are so good that they are exempted and freed from all sinne defect fault and obliquity whatsoever First Bellarmine concludes extra thesin that Answ 1 which is not in controversie for wee doe not dispute whether the good workes of the regenerate be sinne in their owne nature for this none of us doe say and therefore he falsely ascribes this to the Lutherans but whether they be sinne by accident or not that is through the corruption of the workeman And this indeed we say that by reason of the contagion of our nature there alwaies adheres something to our best workes which of its owne nature is evill vitious and contrary to the law of God and consequently in the rigour severity of Gods judgement is mortall and deadly But we acknowledge that the good workes of the regenerate in their owne nature that is as they proceed from the grace of God within us and his Spirit assisting us they are good holy and pleasing unto God Secondly his consequence is naught Christ Answ 2 describes a worke perfectly and in every respect good Therefore the workes of the regenerate are such is a grosse and absurd conclusion We must not from hypotheticall and conditionall propositions collect categoricall and absolute conclusions for that is done without booke If thy eye be single thy whole body shall be full of light this is true but this proves not that the eye is so or if that were granted no more would follow from hence then this that all those actions which proceede onely from the mind were pure for the clearer taking up of this answer I lay downe these Propositions First in the law of God the Lord doth both Proposi 1 prescribe and describe workes perfectly good yea it is contrary to the nature of the law to admit of imperfection the law injoynes us to love the Lord with all our heart with all our soule and with all our strength in which words is described a worke perfectly good and so our Saviour in the places objected may give us an Idea of a worke full of light having no part darke in it Secondly although the law perscribeth and Proposi 2 describeth workes perfectly good yet it followeth not hence that any workes of the righteous are such When it is said that Philosophy is Amor sapientiae a love of wisedome the perfect nature thereof is described But we must not hence presently conclude that the Philosophy of Socrates or Plato or Aristotle was perfect Thus Christ saith not that any man hath a single eye or a body all light but speakes hypotheticâ—â— si fuerit If there be a single eye Thirdly by the eye is meant the mind which Proposi 3 is enlightned and healed by the grace of the holy Ghost Fourthly although we should grant that the Proposi 4 mind were perfectly enlightned and that all the actions of such a one were light in as much as they proceed from the grace of regeneration yet to those actions cleaves something which doth not proceed from this regenerate minde but from the corrupt and unregenerate flesh for that hath alwayes in it some darknesse and vitiousnesse
the world III. The impediments lets of the world And IV. Our own corrupt affections Why must we love the Lord First because all good things are prepared Quest 3 for those that love him eye hath not seene nor Answ 1 eare heard nor have entred into the heart of man the things which God hath prepared for them that love him 1. Cor. 2.9 Read also Ephes 6.24 2. Timoth. 4 8. Iames. 1.12 Secondly because it is a shame for Christians to love the world and not to love God Larkes Answ 2 that soare aloft in the ayre build their neasts in the earth but the children of men should not doe so The wood Pecker is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty feathers of divers colours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Arist she builds her neast in the earth so there are many men of rare parts otherwise who spoile all by groveling upon the earth setting themselves wholy to gather the thick clay of this world together Now it is a great shame for those who would bee helde the children of God and members of Christ to love any created temporall thing more then God Answ 3 Thirdly if wee looke upon God wee shall finde that there is great cause to love him and that in many respects namely I. In regard of his Law and that First because hee commands us in his Law to love him Secondly because his Commandements are just holy and equall II. In regard of his relation unto us because he is our Father Master and King therefore we should love him III. In regard of his liberality and mercifull bounty unto us extended both in our creation as also in providing for us what is good in protecting us from all evill in bestowing spirituall mercies and meanes upon us yea in giveing of Christ for us And therefore wee shouâ—d love him IV. If wee respect the essence and nature of God we shall see therein great cause to love him and that First in regard of himselfe because hee is invisible immutable incomprehensible immortall the most high and blessed Lord God Secondly in regard of our selves because he it the object of the soule and there is nothing that can give rest to the soule but God The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole The soule of a wicked man is in a sling r 1 Sam. 25.92 Now that which is in a sling is violently tossed about and so is the soule when it is not upon the proper object David said Libbi schharchar my heart was troubled Psalme 38.10 Sohhâ—r is called a Merchant which goes to and fro to sell his wares to shew how the heart of man is troubled about sundry things yea further the letters here are doubled to signifie the great care and trouble that David had when hee sought after these things as the Merchant seeketh for his gaine When the rich man said in the Gospell Soule take thy rest for now thou hast much goods laid up for many yeares Luke 12.19 Hee put the soule then from the right object But when David said Returne my soule to thy rest Psalme 116.7 Then he set his soule upon the right object As light is the first object of the eye and not the light of the Sun or Candle So God is the first object of the soule but not this or that way revealed by his creatures or by his word And therefore hee ought to bee loved for himselfe Quest 4 By what meanes may we be inflamed with the love of God Answ 1 First labour to feele the sweetnesse of God labour to know how good and gracious the Lord is All men desire that which they judge to be principally and chiefely good for them And therefore if wee could but once tast or conceive how sweet and good the Lord is it would make us to love him A man comes to this knowledge partly by the hearing of the Word of God and partly by meditating of the great and gracious workes of God but principally by Faith in Christ Secondly pray daily unto God that hee Answ 2 would so shine into thy heart by some glimpse of his holy Majesty that thou mayst become sick of love Thirdly separate thy selfe from all those Answ 3 things which may hinder thee from loving the Lord. What things let or hinder us from the love Quest 5 of God First the love of sinne Non bene conveniunt the Arke and Dagon cannot both stand in one Temple nor God and sin be in one soule And therefore labour to leave and learne to loath all sinnes whatsoever because God will not come where sinne is wittingly harboured without any opposition or reluctation Secondly the love of the world as in this Answ 2 verse and Iames. 4 4. 1. Iohn 2.15 Wherefore love not the world Thirdly the blindnesse of the judgment Answ 3 sense preferreth temporall things before spirituall And therefore labour that our understandings may bee enlightned and our judgements informed that being able to discerne between things that differ we may with Christ know to refuse the evill and chuse the good Å¿ Esa 7.15 How may we know whether we love the Quest 4 Lord or not First if wee hate sinne the world and Answ 1 worldly things and all things that are opposite or contrary unto God it is a signe that we love him Secondly if we thinke and meditate seriously Answ 2 and frequently upon our God in private it is a signe that we love him Thirdly if we have a high estimation of our Answ 3 God valuing him above all other things it is an argument of love Alexander desiring to know whether Apelles were in love with Campaspe whom hee had intended for himselfe caused his page when Apelles was in serious discourse with him to cry out Apelles Apelles looke about you your shop is one fire wherewith hee being afrighted cryed out aye mee if the Picture of Campaspe bee burnt I am undone Thus if we can say with him we are undone if we loose our God or with David that there is nothing in Heaven or earth that wee desire besides him it is a comfortable signe of love t Ps 73.25 Fourthly if our love bee perpetuall and Answ 4 constant it is a signe of true love Gasper de Magno a Knight of Millan bare a Stock-dove with a Diamant in her bill it being the nature of this Bird never to loose any thing it hath once taken thereby to inferre that he would never give over to love his Lady whose name was also Diamanthe His Motto was In aeternum For ever Thus it is not enough to love the Lord at times or for a time but if wee desire to approve our love to be faithfull and unfained we must love him above all things and that for ever and ever Sect. 4 § 4. Or he will cleave or bold to the one and forsake the other I
therefore the Popes governement must be Monarchicall Againe in Princes courts men use Mediators to goe to their Prince therfore they conclude that we must use the intercession of the saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that the body of man should have dyed naturally as it doth now though he had not fallen if supernaturall righteousnesse had not kept backe corruption thus making God as well the author of death as of nature considering man onely according to the principles of nature and not according to this first creation Againe Physick teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fifthly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a mere privation Sixthly I might shew how from the Platonickes they have borrowed their apparition of spirits how from the Poets fables they have taken their Purgatorie and how from the incantations of the Gentiles they have borrowed their exorcismes but I inlarge it no further May we not oppose Reason to Religion Quest 4 No Answ because this were to goe about to confute God from his owne rules But Preachers teach that reason and humane wisedom are opposite unto God religion yea Object 1 Saint Paul himselfe affirmes the same Romans 8.6 7 8. Answ This is meant of the corrupt and blinde wisedome of man and not of right reason for it is one thing to be Contra rationem against reason for no such thing is true in Religion Supra rationem above reasons reach thus wee doubt of the magnitude of the Sunne and wee are altogether unable to conceive fully or comprehend God and things which are infinite because we are blind Object 2 But reason it selfe seemes in some things to be opposite Answ 1 First Reason is either Humane when wee reduce or bring back God unto a humane order not acknowledging him to be eternall infinite and the great Creator of all the world this indeede is opposite unto God Divine when wee know how to distinguish betweene God and man both in his power and equitie Answ 2 Secondly particularly there are two sorts of Oppositions viz. Possibilitatis Aequitatis First Possibilitatis whether such a thing bee possible unto God or not To this Christ answers unto God nothing is impossible Indeede ordinarily two things are said to be impossible unto God namely I. To sinne this argues infirmitly and impotency and therefore cannot have place in God II. To be contrary unto himselfe for this argues mutabilitie and variation But in these we must not say God cannot but God will not the thing is the same but the phrase is more remote from blasphemy In this first opposition of Possibility there are two quaeres namely First An sit whether any thing be impossible unto God here with Christ above wee must answer negatively Nothing is impossible unto God Secondly Quomodo sit How such a thing may be here often reason is foolish and not able to give an answer and that sometimes in humane things sometimes in Divine I. In humane things reason often is not able to give a reason as why an Amulet hung about the necke should preserve from poyson or enchantment or bewitching why a bone-ring should preserve from the cramp how five thousand could bee fed with five loaves and twelve baskets full left Many men admire how the earth can hang in the aire how the Eclipses can be foretold how the motions of the heavens can be discerned or understood how men can goe with their feet against ours This is a thing so hardly to be beleeved that Virgilius the Bishop was degraded and expelled his Bishopricke by Boniface Pope Gregory the seconds legate w Aventinus Thus reason is blind and foolish in humane things II. In Divine things reason is much more to seeke beeing therein in many things altogether ignorant Multa in religione fide credenda non demonstratione rationeve probanda There are many things in religion which cannot bee demonstrated or proved by reason but are onely to be beleeved by faith as God to bee eternall a parte ante a parte post without all beginning without all end and for the torments of hell to be eternall that is without end although they had a beginning how can reason demonstrate the blessed Trinity in Unity ever to bee worshipped when wee begin to consider of these things we must cry out O al titudinem O the depth of the riches both of the wisedome and of the knowledge of God how unsearchable are his judgements and his waies past finding out Rom. 11.33 Secondly Aequitatis flesh and blood doth here frequently reason against God demanding how he can equally and justly doe such or such things and th s troubles us most because we doe not consider God as the Creator of al things but as our companion wee equall him with our selves and then try him by that rule God in derision said Man is become like one of us and Man in his reasonings and disputes concerning God makes him like Man As for example I. What reason can there be for eternall punishment for a temporall fault how can God punish a man justly with eternall and perpetuall torments for momentary offences I answer reason it selfe doth confirme the equitie of the thing for First sinne is eternall voluntate in desire and will a wicked man would sinne for ever if hee did upon earth live for ever and therefore it is just with God for ever to punish him Secondly sinne is eternall iniquitate that is out of measure sinfull and of an infinite merit because committed against an infinite and eternall God and therefore is justly eternally punished Thirdly reason will say that there is no reason to deny that unto God which we allow to men or to think that unjust or unequall in God which in men we hold most just now man for offences committed against man punisheth eternally for sometimes he taketh away his eares sometimes cutteth of his hand sometimes taketh away his life which are justly called eternall punishments because they can never bee restored the whole world cannot give unto a dead man life or unto a mutilated man limbs II. What reason is there that God should condemne us for Adams fault Reason here answers that for treason against the King the Father is beheaded the children disinherited Why then should wee pleade against God our Father Adam committed high treason against him yea the covenant was made with all men in Adam and therefore justly may the Lord reject us wee sinning against him in our fathers loynes yea we have the seede of all
corruption in us by nature and therefore the Lord may justly cast us into Hell before we live to commit any actuall transgression And therefore of all these things let us not say that they are contra rationem against reason but that they are supra rationem beyond or above reason and that the things are true and possible and just and equall but we are blind and cannot see how or which way Wherefore beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such and such things are acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are Reason telleth us Deus est that there is a God but reason knowes not quid est What this God is as Simonides acknowledged I conclude therefore this question Contra rationem nemo sobrius dicit contra scripturam nemo Christianus contra ecclesiam nemo pacificus No sober man will speake against reason no Christian man will speake against Religion and the Scriptures no peaceable man will speake against the Church Quest 5 Why doth Christ bring reasons for what hee exhorts unto or dehorts from as was affirmed in the beginning of this second Section Answ 1 First for the greater manifestation of his love and mercy who doth not teach us pro imperio but applyeth himselfe to our capacity shewing that he doth not command as a Tyrant but perswade us as a friend unto that which is good and profitable for us Answ 2 Secondly that wee might bee left without excuse if the Lord shall disswade us from sin and perswade us to turne unto himselfe by arguments drawne Ab utili honesto aequo c. from the utility necessity honesty equity and excellency of the thing how injurious are we unto our God how inexcusable are wee in our selves if wee will not be drawn by so many and so strong coards This is a plaine argument that wee willingly and wilfully close our hearts shut our eyes and stop our eares both against the light of reason and Religion the one not being contrary unto the other sometimes the Lord gives us morall counsell sometimes divine and therefore the greater shall our judgement bee if we be not obedient Quest 6 How doth it appeare that Christ teacheth and exhorteth unto and dehorteth from nothing without reason Answ It might largely bee shewed and proved through the whole Gospell but I will instance but onely upon this present Sermon and upon a particular or two therein where to the life wee shall see that all the things taught therein might bee confirmed by strong and plaine reasons as for example First Christ dehorts us from seeking the praise of men and the applause of the world and that for these reasons following namelie I. Because it is a vaine airy and unconstant breath nothing more unstaid and unstable then the many-headed multitude who to day will cry Hosanna and to morrow Crucifie him II. Because the praise of men in our good workes is unprofitable seeing not men but God must judge us at the last day III. Because it is a blast which will puffe us up and make us swell and grow both more proude and worse then formerly we were IV. Because the praise of God is more worthy and therefore more carefully to be sought for Secondly Christ exhorts us to avoid Hypocrisy and that for these reasons I. Because we shall not be judged at the last day by outward duties or appearances II. Because God will never accept of Hypocriticall workes III. Because God requires and sees and searcheth the heart IV. Because Hypocrites shall onely receive a temporall reward on earth but not an eternall in the Heavens V. Because an hypocriticall shew of true Religion makes us not happy for vertue which is the way unto felicitie consists in action Thirdly Christ exhorts us to shew forth the good workes of sanctity and uprightnesse and that for these reasons I. Because wee shall at the last day bee judged according to our workes The judgement of God saith Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth Rom 2.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes vers 6. II. Because if wee bring not forth good fruits we shall be hewen downe and cast into the fire III. Because they shall bee rewarded with true felicity and happinesse in the Kingdome of God IV. Because they are profitable and necessary both in regard of God because he is glorified and of others because they are edified and of our selves because they make sure our election and vocation unto us 2 Pet. 1.10 Fourthly he dehorts us from the care of the world and that by these reasons I. Because it distempers and disturbes the minde Psal 127.3 It will not suffer a man to sleepe II. Because it alienates and estrangeth the heart from God 1. Tim. 6.9 III. Because it derogates from God as though he would not or could not or knew not how to provide for us IV. Because it is unprofitable in a double regard namely First wee cannot by our care adde one cubit to our stature Mat. 6.27 Secondly because God will Provide for us without our care Luke 12.30 Fifthly Christ exhorts us to seeke heavenly things before all things and that for these reasons I. Because our treasure is in Heaven and therefore our hearts should bee there II. Because Heaven and the salvation of our soules is a matter of the greatest importance and weight unto us both in regard of the losse in regard of the gaine for if wee gaine Heaven we gaine the greatest if we loose Heaven wee loose the greatest inheritance and possession that possibly can be III. Because heavenly joyes glory felicity and happinesse is onely permanent enduring for ever IV. Because onely in Heaven is our true felicity and chiefest good And therefore let reason and Religion rule and direct us and we shall be happy and blessed for ever and ever Sect. 3 § 3. Therefore I say unto you Our Saviours conclusion is here worth observing Covetousnesse leads a man unto the service of Mammon therefore I say unto you bee not carefull c. Object It may here be objected A care of the world is lesse then covetousnesse Answ 'T is true therefore wee are taught hereby to avoide the lesse or wee shall never eschew the greater Or sinne is to be resisted in the smallest beginnings Obser Principijs obsta we must give no way unto the water at all Quest 1 Why must the least beginnings of sinne be resisted Answ 1 First because the least sinnes are most despised and slighted and therefore doe most easily and frequently prevaile with us wherefore it is not without need to prevent the small beginnings of sin Answ 2 Secondly because sinne is a seede a graine of Mustard-seede which acquires height and growth and strength by little and little Nemo statim fit pressimus as a garden is not quite overgrown with weeds in an instant but being neglected a while they begin to spread and disperse
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
2 Tim. 1.9 It was not given Contra justum Answer for the Apostle there speakes of the threatnings curses and comminations of the Law which were not denounced against the righteous But charity and love sufficeth without works Object 3 And therefore they are needlesse Certainely it is most true that love sufficeth for it is the fulfilling of the Law Rom. 13.10 But First Answer not fained love which consists in words only but that which is in deed and in truth 1. Iohn 3.18 Secondly not a pretended love unto Christ in his owne person but a love extended also unto his members Matth. 25.45 Thirdly we cannot love Christ except we obey him If you love me saith Christ keepe my Commandements Iohn 14.15 where we see that according to our Saviour himselfe there can be no true love of him without obedience to the Commandements of God Quest 3 Is this the whole scope of the Law to doe to others as we would they should doe unto us that our Saviour here saith This is the Law and the Prophets Answer CHRIST reprehends the Pharises that hee may reduce them the better from their superstition For first they placed the marrow of the Law in ceremonies as in their Phylacteries and the observation of the Traditions of the Elders and the like (h) Mat. 23.5.23 15.2.9 Luke 16.14 Secondly in the meane time they neglected judgement and the workes of the Law Math. 23.1.23 Thirdly hence the Prophets call them from Ceremonies Esay 1.11 and 58.1.2 Amos 5.22 Deut. 10.16 and 30.6 And this is the scope of Christ to withdraw them from outward things to the inward marrow of the Law as Mathew 9.13 Joel 2.13 Mich. 6.6 c. Observ 2 Our Saviour teaching us hereby That the works of charity are the most true scope of the Law and Prophets Romans 13.8 c. God is love 1 John 4.10 and the Law is the Image of God Therefore the scope and end thereof must needs be love Quest 4 Doth the Law enjoyne nothing else but love doth it not require in us faith The just saith Habakkuk shall be saved by his faith yea doth it not exact holinesse righteousnesse and sobrietie Titus 2.11 Answer 1 First the doctrine of faith doth not properly teach what we must doe but what we must expect Now the proper subject of the Law is obedience Answer 2 Secondly obedience indeed doth include these three Faith Hope and Love but the Scripture usually doth insist principally upon Love unto our neighbours because therein wee most commonly faile and in the other are hypocritically false Men faine to have much faith in Christ and strong and sure hope of salvation and yet in the meane time be unjust unto men And therefore both the Master and the Disciple reciting the Law recite onely the second Table Matth. 19.19 Rom. 13.9 Quest 5 If the whole Law and Prophets consist in this short precept Thou shalt doe unto others as thou wouldst have them to doe unto thee then what need so many bookes and Prophets and Epistles and Sermons as there are Answer Certainely the Prophets and Sermons of the Preachers speake nothing against this rule yea this might suffice for the directing of us in our duty towards men if wee were not too perverse But because wee neither will understand neither be subject it is therefore necessary that we should be exhorted unto three things namely First Ad judicandum wee will not confesse what is just And therefore it is fit that we should be exhorted to judge betweene man and man thing and thing and that with equity and reason yea according to some prescript rules Secondly Ad obligandum generall words will not bind rebels and therefore many particular Lawes are added whereof there were no need if we would be but subject to this precept Wee see the Lord gives a particular charge concerning lending Deut. 15.2 and giving verse 7. and almes verse 9. c. and the like because our understanding is so blind our wills so perverse and our nature so corrupt that we will not be instructed with generall rules Thirdly Ad commone faciendum wee are very forgetfull and therefore we stand in need of many Lawes and rules and instructions and exhortations and all little enough Whether is honesty and upright dealing betwixt Quest 6 man and man praised and commended by God Honesty is greatly esteemed by God Answer Here observe that some attribute too much to honesty some derogate too much from it but the proper place thereof I conceive to be this First Honesty is in it selfe a good thing and commanded to all men Whatsoever things are good whatsoever things are honest c. labour after Philip. 4.8 Secondly Honesty is necessary not onely in respect of men Rom. 12.17 Provide things honest in the sight of all men but also in respect of God because he hates all sinnes Thirdly Honesty is acceptable and gratefull unto God yea Fourthly shall be crowned with a reward if it be true and rightly performed that is if accompanied with Religion in the life and proceeding from a sanctified heart Who are blame-worthy here Quest 7 Those who defining the workes of Religion Answer neglect honesty and integrity amongst men thus erre in their definition and thwart the truth here taught by our Saviour That the workes of love towards our brethren are the true scope and end of the Law and Prophets First the Pharisees were here faulty who placed the observation of the Law in ceremonies as was shewed before quest 3. Thirdly Hypocrites are here guilty also who place Religion in the observation of the first Table who will fast and pray publikely and performe some workes of outward holinesse Indeed these are to be done but those are not to be left undone Mat. 23.23 Wherein doth the Law of God excell humane Quest 8 Lawes The Law of God doth establish the affirmative part of the precept as well as the negative Answer and herein excelleth the best Lawes of men For humane Lawes onely forbid evill things but many good things are not therein commanded as for example There are Lawes established against murther and theft a man must not kill his brothers person nor steale his brothers substance for if so he shall be punished But men are not commanded by the Lawes of men First to visite the sicke who by reason of his affliction stands in need of solace Or Secondly to lend to the poore and those who want that so their necessities may be relieved Or Thirdly to feed the poore when he is hungry or give him drinke when hee is a thirst Or Fourthly to reduce the wandring traveller into the right way Or Fiftly to pardon and forgive those who injure and wrong us Or Sixtly to give counsell to the ignorant or comfort to the comfortlesse These things the Law of man doth not oblige all men unto But the Law of God commandâ— them all and that unto all Whatsoever thou wouldest that another should doe
afterwards This way of sinne and the world is called broade for two other causes whereof something more largely namely First because it hath many by pathes B. Secondly because it is a plaine and easie way both to be found and walked in C. Fourthly this way of worldlings is called broade Answer 4 because there are many erroneous and wandering pathes or many false wayes and but one true And therefore wee had neede walke warily and wisely not securely and carelessely There being many by pathes and wee ignorant wee should take heede that we leane not too much to our owne opinions Why may we not adhere unto our own opinions Quest 3 First because many erre when they thinke they Answer 1 walke right many sinne when they thinke they doe no harme the Princes of Pharoah thought it was no hurt to commend Sarai unto their Lord and yet God plagued them for it o Genes 12.15.17 Abimelech thought that hee did not ill in taking Sarai but yet God threatens him for it p Genes 20.2 3. Other examples wee may see hereof in these places to wit 1 Samuel 13.9 and 15.13 and 2 Samuel 6.6 7. Yea certainly many observe divers superstitious customes and yet thinke they doe well in it Many thinke scurrilous words to be honest jeasts Many thinke that lawfull recreations may be followed as men follow their callings that there is no hurt in them although they spend too much time yea are thereby often moved unto anger and oathes And therefore seeing it is so usuall for men to sinne when they thinke they doe no such thing we had neede not to relie too much upon our owne opinions Secondly Sathan will not suffer us to see our errours Answer 2 untill wee are gone so farre that wee cannot returne as the bullet out of the peece kils before the cracke admonishes so Sathan possessing the mind doth not open the eyes to behold danger untill the soule bee slaine As a man in shipwracke asleepe is not awaked from his sleepe untill hee bee cast from the ship into the sea so man possessed by Sathan and sleeping in sinne is not awakened if the Divell can helpe it untill hee bee brought to utter destruction And therefore wee must not bee too obstinate in our owne wayes and opinions lest wee bee but deluded by Sathan and blindfolded in a wrong way Thirdly we should be very cautelous and circumspect Answer 3 in our wayes and workes and not rely too much upon selfe conceits because as in a wildernesse there is but one true way and many false or as in a mans body there is but one health and many sicknesses so in the soule there are many wayes of errour and but one of truth For There are sinnes First of the Right hand as heresie superstition blinde zeale and the like Left hand as Atheisme prophanenesse impurity injustice intemperance and the like 2. Both Internall of the heart Externall of the tongue and life 3. Both Omission and neglect of our duties Commission doing that which we should not 4. Both Circumstantial as the occasions and appearances of evill Substantial as the breach of any precept of the morall law C. Fifthly the way of worldlings and wicked Answer 5 men is called broad because it is a plaine and easie way both to finde and to walke in when once it is found Circe said to Vlisses that he need not aske the way to hell because it was as easie to find as to run downe a hill There is a stone in Aegypt which will quickly receive a forme but never lose it without cracking The Adamant and the Iron are soone joyned but hardly dissevered the coyne hath his stampe in a moment but cannot be taken out without melting so the way of sinne is easie to find but hard to lose quickly learnt not quickly left How doth it appeare that the way of sinne is such Quest 4 an easie and broad way First it is outwardly beautifull and therefore Answer 1 allures The simple fishes though they see their fellowes devoured of the water sheepe yet they will not leave following of him till they be devoured also being as it were amazed with his golden colour so although our judgments often tel us that the wages of sin is death yet it is so pleasing to our affections that we cannot flye but willingly follow it Vlisses passing by the Syrenian Woman tied himselfe to the mast of the ship that he might not be inticed by them into the Sea and so bee destroyed thus the way of sinne is so delectable to our natures that all wee can doe is little enough to keepe us from thence so easie a path it is Secondly as sinne seemes faire so we are easily Answer 2 allured thereby our affections naturally longing and lusting after sin Iames 1.14 Gal. 6.1 Peccatum est inimicus blandiens ante actionem dulce venenum in actione scorpio pungens post actionem Before sinne is committed it seemes beautifull to the eye when sinne is committing it seemes sweet to the taste but when it is committed it is bitter in the belly At first before it is acted it is like a fawning and flattering friend afterwards in the acting it is like sweet poyson lastly being acted it is like to a deadly draught or a poysonous potion or a death wounding Dragon and therefore as it is easie in regard of its false and counterfeit show and outward appearance so it is also in regard of our naturall love and affection thereunto Answer 3 Thirdly it appeares that the way of sinne is easie because wee easily understand it quickly find it out and speedily learne a perfection in sinning our whole nature is prone unto evill and therefore wee soone grow great proficients therein Answer 4 Fourthly every man by nature is more prone unto evill then unto good and therefore the way of sinne is the easier way Quest 5 How may wee know whether we walke in this broad way or not Answer 1 First those who are easily tempted unto evill and delight in the broad way of sinne it is a signe they walke therein those who are easily overcome by Sathan walke in his wayes Answer 2 Secondly those who harden their owne hearts and exalt themselves against God Iob 15.25 are travellers in this broad way Answer 3 Thirdly those who trust in their riches and abundance are also of this number Iob 15.27 Answer 4 Fourthly those who never doubt of their salvation neither will believe that they erre or doe amisse are walkers in this way Iob 15.31 Fiftly they who conceive mischiefe and bring forth vanitie are tracers of this path Job 15.35 Answer 5 Sixthly they who love sinne but hate it not Answer 6 and rejoyce in sinne but mourne not for it are here also to be rancked Seventhly those in whom sinne is as strong and Answer 7 prevalent as ever it was have not yet left this broad way How may we know whether sinne be as strong
to wit 1. Some who preferre their friends before heaven Thus many Papists refuse to embrace our religion although they bee convinced that they are in an errour because their Fathers and Grand-fathers were Papists Thus many will rather displease God then their friends and doe that which God forbids if their associates and acquaintance perswade them 2. Some know not that they are miserable but thinke Omnia bene like the Church of Laodicea who thought she was rich and stood in need of nothing h These are either First those who are blind and ignorant of their duties unto God Or Secondly civill honest men who because they are good in the worlds eye think themselves good enough in the Lords Or Thirdly presumptuous men who presume either of the smalnesse of their sinnes saying with Lot my Zoar is but a little one and therefore notwithstanding that my soule shall live Or who presume of Gods mercy though their sinnes be great 3. Some are not sensible of their sinnes and therefore are carelesse of them Now this is either First because they doe not examine themselves wayes and workes Or Secondly because custome of sin hath so hardned them in it that they are become men of seared consciences Or Thirdly because they are deceived with a generall presumption of Gods mercy 4. Some are sensible of their sinnes but yet are not truly reconciled unto God Now this is either because the sight of their sinnes brings them First to desperation as we see in Cain Judas and Julian the Apostate Or Secondly to a lukewarm conversion onely not to a true cordiall compunction contrition and repentance as we see in Saul Herod and Agrippa Or Thirdly unto a fained conversion the stony ground seemed at first to be good ground and Ahab seemed from the heart to be humbled and many seeme to leave and forsake their sinnes with a great deale of sorrow and hatred of them who yet afterwards turne with the Dog to his vomit and with the swine which was washed to the wallowing in the mire 2 Pet. 2.20 And thus we see whence it comes that the most part of men perish and enter in at the broad gate of perdition Sect. 5 § 5. For strait is the way Quest 1 Doth every strait and difficult way leade unto heaven Answer No for there are many hard wayes which leade unto hell as for example First there is a Mountainous way or the way of the Mountaines this way is very difficult as is proved by experience for men commonly sweat and are weary with ascending and walking in such wayes and therefore decline them as much as they can This Mountainous way is morally the way of proud men who seeke to beare rule over others to be esteemed great by others to be exalted and raised above others to depresse others and extoll themselves This is certainely a hard and difficult way but not the way to heaven for humility leads thither and pride unto destruction Secondly there is a thorny way or way of tho nes which a man cannot walke in but he is apprehended laid hold upon and catched with the thornes and so both stayed in his journey and defaced in his garments and hurt in his flesh This thorny way is the way of covetousnesse and of the world which pierceth the heart thorow with many sorrowes and distracts the head with many cares and takes off the mind from good things and good thoughts as was shewed before Chapter 6.24 Certainely this is a hard way for nemo repentè fit dives none can be rich at least ordinarily without much paines and care but yet this is not the way to heaven but to hell James 4.4 and 1 John 2.15 Thirdly there is a miry way or a way full of clay and mire which is a hard way because a man is sometimes ready to slip in such a way and in danger of falling sometimes his fee◠stickes fast in the mire and sometimes he is molested and disturbed through difficulty of passing thorow yea such wayes make men sometimes like beasts this way is the way of luxurious persons who cannot pull the feet of their affections from this clay of uncleannesse and pleasure but like bruit beasts defile themselves Fourthly there is a blind or darke way when a man walkes in the darke this is a hard way for a man is enforced to grope as he goes lest hee should fall into some pit or the like dangerous place which he seeth not yea in such a way a man is afraid to be assaulted and seazed on by theeves at unawares This is the way of envious men who are blind and darke as appeares by the Etymology of the name Invidus quasi non videns Envious is as much as one that sees not because such cannot see or behold the goods good things blessings and prosperity of others without envie repining afflicting of themselves Envious men are alwayes in feare lest God should blesse or good things be conferred upon others This is not the way to heaven although it be a difficult way Fiftly there is a tumultuous way a path wherein many walke which is truly called hard and difficult because the travellers by reason of the multitude doe one hinder trouble and molest another and one throng upon another This is the way of angry men who by reason of their anger are afflicted trampled upon and troden downe by divers and sundry contumelies clamours brawles contentions threatnings hatreds and the like This is a hard way but yet leads not to life Sixtly there is a costly way when all the Innes and provision and things a man shall use in such a way are very deare and chargeable this all men thinke to be a hard way This is the way of drunkards gluttons and prodigals who cannot satisfie their appetites without expending much this way certainely is not the way to salvation i Anton. part 1. Tit. 5. de poenis inferni cap. 3. And thus we see that every strait and hard way leads not unto life What is this strait way that leades unto heaven Quest 2 and life everlasting First some understand the Crosse to be the Answer 1 way because we must take up our Crosse Math. 16.24 but affliction tribulation and persecution are but onely the thornes that grow in the way not the way it selfe Secondly some by this way understand the Answer 2 works of sanctification because our Saviour saith to the young man if thou wilt enter into life keepe the Commandements Math. 19.17 Thirdly some by this straight way understand Answer 3 faith because both in the Old and New Testament it is said The just shall live by faith Answer 4 Fourthly Revera Christ is the way John 14.6 I am the way the truth and the life yea he is the new and living way Heb. 10.20 and the dore also John 10.9 Answer 5 Fiftly the third and fourth opinions are one and the same For 1. To walke in Christ is to walke in faith
in the smallest things Fiftly Faith fructifying in love and sanctity Rom. 13.11 Philip. 1.27 But wicked men believe not neither obey and therefore they are strangers from life Sixtly Christ is the way unto life Iohn 14.6 Acts 4.12 But wicked men are without Christ and therfore it is evident that this straite way of piety is unknowne unto them Answer 3 Thirdly it is cleare also that naturall men are ignorant of this narrow path by the estate and condition of mankinde after his fall he then becoming brutish Thus the Prophets say that man may now bee compared to the beasts that perish Psal 49.12 Ierem. 10.14 and 51.17 And therfore undoubtedly is ignorant of the way of life Answer 4 Fourthly it will bee as cleare as the day if wee consider but the ignorance of naturall men For 1. The best clerke and wisest naturall man is but a foole so long as hee is not taught spiritually and instructed from above Rom. 1.22 Prov. 16.22 and 1. Cor. 1.20 and 3.19 2. The naturall man is but childish in religion 1 Cor. 13.12 Ephes 4.14 3. He knowes not what heaven and life eternall is Haec est vita aeterna ubi possumus Deum videre facie ad faciem ubi est sanitas sine infirmitate requies aeterna sine labore pax sine timore laetitia sine moevore veritas sine errore Life eternall is that place where wee shall see God as we are seene face to face where wee shall have health without sicknesse rest without disturbance peace without feare joy without sorrow and trueth without errour This nature is altogether ignorant of 4. He knowes not how heaven life eternal may be acquired nature can neither teach how heaven may bee had nor procure it And therefore wee may hence collect how necessarie it is for every member of old Adam to labour and endeavour to bee free from this naturall condition wherein hee is and to be regenerated and engrafted into Christ Why must wee thus earnestly desire to bee changed Quest 6 renewed and incorporated into Christ First Because naturally wee are blind and cannot Answer 1 walke without a guide and therefore so long as wee are naturall wee must needs erre and goe astray from the wayes of God Secondly because naturally wee are foolish and Answer 2 spirituall things are too high above our reach And therefore if wee desire to understand those things which concerne the glory of God and our owne good we must labour that we may bee regenerated and united unto Christ Thirdly because by nature wee are but evill Answer 3 trees And therefore if wee desire to bring forth good fruite we must labour and desire that wee may bee cut off from this wilde olive and engrafted into the new and living stocke Jesus Christ Fourthly by nature we are void and destitute Answer 4 of grace yea deade unto grace Ephes 2.1 and therefore if wee desire that wee may be recovered and the grace of God againe quickned in us we must labour to be changed and transformed after the Image of Christ Fiftly because by nature wee are the members of Answer 5 Sathan Ephes 2.3 And therefore if wee desire to be made the members of Christ and the children of God wee must labour to come out of our naturall estate and condition By what meanes may wee bee freed from this miserable Quest 7 condition wherein by nature we are I answer here from the second answer of the former question save one use these meanes Answer First studie the word of God Meanes of regeneration labour for the knowledge thereof for that will teach thee thy misery Secondly obey the word of God when thou knowest the will of God then labour to doe it abstaine from all evill prohibited observe every good duety enjoyned 3 Thirdly love the Lord above all things he onely regenerates by his holy Spirit and therefore love him with all thy heart and with all thy soule 4. Fourthly labour for Christ for hee sends the Holy Spirit unto us hee is the alone Mediatour betweene God and man and all grace which is conferred upon us by God is in and through Christ And therfore no mercy is to be expected but by him and for his sake Fiftly pray unto God that hee would bee graciously pleased to wash us from our sinnes to plant and engraft us into Christ and to sanctifie us by his holy Spirit Thus we have heard the first cause how the way of piety which leades unto life is strait in respect of the Obscurity thereof it being hard to find G Secondly the way of piety which leades unto to life is strait Respectu difficultatis in regard of the Observat 2 difficulty thereof as if our Saviour would say The way to heaven is a hard way Reade Acts 14.22 and 2 Timoth. 3.12 and 2 Corinth 4. How is the way to heaven hard when as 1. God Quest 8 calls all Esay 55.1 And 2 Rejects none that comes James 1.5 And 3. gives his word unto all Actes 20. Which word is a bright and cleare light Psal 119.105 And 4. reveales himselfe unto all those who seeke him We say the way is hard for these causes to wit Reason 1 First because the naturall man cannot understand this word nor be subject thereunto Rom. 8.6 c. Reason 2 Secondly because many seeke not to walke in this way neither regard what the word faith unto them Reason 3 Thirdly because many seeke to walke in this way but seeke amisse that is otherwise then by Christ as by pilgrimages and meat and monasticall vowes and the like Rom. 9.31 Reason 4 Fourthly because this way of religion teacheth things contrary to sense and above reason as 1. That there is imputative righteousnesse Psalm 32.1 2. That wee must deny our selves and submit our selves wholy to the will and pleasure of God And therefore this way may truly be called hard Reason 5 Fiftly this way is hard in respect of our conversion he that would walke in this way hee must turne from two things namely 1. From the world lest otherwise he perish with the world this is very hard for a man to be in the world and not of the world for so he shall be scorned by the world 2. From himselfe and his fore-passed life this is extreame hard and difficult for a man to forsake his owne sense judgement will affection and whatsoever is contrarie to the good pleasure of God Reason 6 Sixtly this way is hard in regard of Mortification and abstinence from sinne yea even those which are most deare unto us as for example 1. Sometimes wee are tempted to have a care of our fame and credite and therefore to forsake the profession of the Gospell because it is derided and scoffed by wicked men 2. Sometimes wee are tempted unto pleasure as unto drunkennesse gluttony wantonnesse adultery pride contention revenge and the like 3. Sometimes wee are tempted unto profit as to couetousnesse lying deceiving
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
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
naturall condition wee can bring forth no good fruit but if wee once were transplanted and engrafted into Christ then wee should abound How doth it appeare that the evill tree can Question 1 bring forth no good fruit or that the naturall and unregenerate man can doe no good thing First their fountaine is corrupted sinne wholy Answer 1 possesseth them as the earth freely and frequently brings forth weeds so their whole inclination of of nature is after evill Genes 6.5 As the Aethiope cannot change his colour no more can man of himselfe his nature And therefore so long as hee is naturall hee is not able to bring forth good fruit Secondly it appeares further thus If the remainders Answer 2 of corruption and evill concupiscence doe prevaile and often captivate those who are regenerate Rom. 7.23 then much more the wicked must bee wholy subdued seeing that concupiscence and sinne in them is in his full strength and vigour not wounded or weakened at all Thirdly naturall men are not sensible of sinne Answer 3 but are past feeling Ephes 4.19 and 1 Tim. 4.2 And therefore they doe not cease to sin Question 2 How manifold is corruption because our Saviour saith here a corrupt tree cannot beare good fruit Answer Corruption is twofold namely First Originall which was derived unto us from Adam and this is naturall and cannot be laid aside but stickes to our natures and that continually so long as we live Secondly actuall when we pollute our selves by some sinnes 2 Corinth 11.3 and 2 Peter 2.12 And so long as we are naturall we cannot cease thus daily to pollute our selves Question 3 Can naturall men performe no good things at all Answer 1 First a man while hee is naturall and carnall may doe these things namely 1. Condemne and dislike the sins of other men 2. Blame and confesse his owne sinnes Yea 3. Leave divers sinnes for ever and sin publickly more seldome Answer 2 Secondly naturall and carnall men while they are such cannot possibly doe both or either of these things to wit 1. They cannot devote themselves wholy unto the Lord both in soule and body 1 Cor. 6.20 2. They cannot please God in any thing they doe because without faith which they are without they cannot please God Hebr. 11.6 Question 4 How many things are required for the making or perfecting of a worke Answer 1 First ability of body and organs directed by these senses This we have by nature given unto us in our first creation Answer 2 Secondly Prudence whereby wee may know to doe it aright that is so doe it that wee may please God by it This is not given unto us by nature for naturally our understandings are obscured 1 Cor 2.14 Answer 3 Thirdly the consent of the will now this by nature is absolutely depraved For 1. Wee cannot possibly restraine or bridle our selves from sinne Neither 2. Pricke and spurre our hearts forward unto that which is good Ierem. 42.1 and 43.2 and 44.16 Question 5 Why must we labour to leave this corrupt estate of nature and be renewed and regenerated Answer 1 First because untill then we live in most darke and obscure ignoraÌ„ce So long as wee are not regenerate We neither know First where we are or what we are Nor Secondly our danger wherein we are Nor Thirdly see how we walke whether right or wrong Nor Fourthly can discerne between good and evill or know what things are truely sweet good precious or profitable for us And therefore with Pharaoh wee should take no rest untill this palpable Aegyptian darknes be removed Answer 2 Secondly by nature we are the captives and bondslaves of Sathan and therefore we should never give the Lord over untill he have regenerated us and renewed us Answer 3 Thirdly so long as we are naturall and carnall our Mindes are carried continually after sinne and our lives nothing else but a continuall act of sinning yea if we doe any which is good in regard of the matter and substance thereof it is done either casually or coldly or hypocritically And therefore we should be extraordinary carefull to be freed from this wretched estate and condition of nature wherein we are Fourthly because so long as we are naturall wee Answer 4 are but cages of uncleane birdes In Carnali est igâ—â— avaritiae fator Luxuriae tene brae ignorantiae vermis conscientiae sitis concupiscentâ—ae In the naturall and carnall man there is the fire of avarice the filth of luxurie the darknes of ignorance August Verse 19. the worme of conscience and the hunger and thirst of concupiscence Verse 19. Every tree that bringeth not forth good fruit is hewen downe and cast into the fire This commination or judgement may either be referred to false Prophets in particular O. Or to all wicked men in generall P. O. First Observat these words may bee referred to the false prophets as if our Saviour would say The prophets or teachers who seduce and leade aside people shall at last bee destroyed Reade Ierem. 14.14.15 and 23.1.2 and Ezech. 13.8.9 and 34.10 and 2 Peter 2.2.3 Why must all false prophets be destroyed Question 1 First because they are unsavourie salt Matth. 5.13 Answer 1 and good for nothing Secondly because they goe about to bring destruction Answer 2 upon the people of God by seducing and misleading theÌ„ If they that admonish not the people of the danger and enemies that approach shall bee punished Ezech. 3.17 and 33.7 Then much more those who sow cushions under their elbows If those who sing peace unto their people lulling them asleepe in a carnall security bee condemned already then much more those who goe about to seduce their flockes Thirdly God is jealous over his sheepe and therfore hee shall not goe unpunished that goes about to cause theÌ„ to erre from the shepheard of their soules We distinguishing betweene the law and the Gospell among other things say that they differ herein That the law engendreth terror and feare the Gospell peace Bellarmine de â—â—s this difference and thus bendeth his force to overthrow it Objection That the Gospell worketh feare as well as the Law hee would prove by these menacings and threatnings which are denounced in the Gospell as in this verse Every tree that bringeth not forth good fruit is hewen downe c. And so the Apostle saith the wrath of God is revealed from heaven against all ungodlinesse Rom. 1. The Gospell then revealeth the wrath of God and consequently worketh feare Bellarm. de justifie Lib. 4. cap. 2. First aâ— whatsoever is contained in the Old Testament Answer 1 doth not appertaine to the law as the promises of mercy in Christ foreshewed by the Prophets which though they were uttered in the time of the Law yet belonged to the Gospell So in the new Testament all that wee finde written therein is not straitway of the substance of the Gospell And therefore the threatning of Gods judgements therein contained doe as well appertaine
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
Redemption and this Object 6 they affirme belongs unto Christ Answer But they give even this Answer 1 unto Saints For they have prayers unto God to forgive them their sins and shew mercy unto them not Per Christi sanguinem by the blood of Christ but Per Thomae sanguinem by the blood of Thomas Becket not per merita Christi not for the merite of Christ but per merita Pauli for the merits of Saint Paul Secondly of Intercession and this Answer 2 they say belongs unto the Saints Answer But Christ is our onely Intercessour Rom. 8.34 Hebr. 7.25 and 9.24 The Centurion here sends Legates and Intercessors Object 7 unto Christ And therefore we may use the mediation and intercession of the Saints unto God First the office of Christ was not as yet made manifest Answer 1 unto the world neither knowne unto the Centurion this new and living way unto God by Christ Hebr. 10.21.22 was not as yet clearely published but now it is and therefore this example proves nothing Secondly the Gentiles did seeme to be without Answer 2 the Covenant Ephes 2.12 and hence the Canaanitish woman did count her selfe but as a dog who had right onely to the crums that fell from the childrens table and not to the childrens bread yea hence it is probable that this Centurion sends the Elders of the Jewes unto Christ and comes not himselfe because he was a Gentile but now Christ calls all both Jewes and Gentiles to come unto him Math. 11.28 And therefore this example will helpe the Papists nothing Thirdly these Elders of the Jewes which the Answer 3 Centurion sent unto Christ were not Saints but rebels and enemies and therefore hence they may as well conclude that wee may pray unto the damned in hell to be our intercessors unto God as the Saints in heaven Fourthly Non est par ratio the case is not alike Answer 4 but in many things different as is evident thus 1. The Centurion sends living men unto Christ the Papists pray unto those who are dead 2. The Centurion speakes unto them and before them the Papists pray unto those who are not present with them but in heaven 3. The Centurion perceives these Elders heare what hee saith and are willing to assent unto his request and to goe unto Christ for him but wee are not sure when we pray unto the Saints of these things but may justly doubt whether they heare us alwayes or not whether our requests bee pleasing unto them or not and whether they will mediate and intercede unto Christ for us or not for all these will be hard to prove 4. The Centurion as was said before was a man of greater dignâ—ty then these Elders of the Jewes and therefore hee commands them to goe unto Christ in his behalfe and not entreats them but the Papists dare not command but only pray the Saints to mediate for them And therefore from this place the Papists can prove nothing Answer 5 Fiftly this history and Popish invocation of Saints agree and suite in some things namely 1. The Centurion sends rebellious and wicked Jewes unto Christ and so doe the Papists when they pray unto some whose soules perchance are in hell 2. The Centurion gaines nothing by their intercession Non propter personam Sacerdotum sed fidem ipsius (k) Chrysost imperf sup Christ condescended unto the request of the Centurion not for the Jewish Elders sake but for his faiths sake So Christ heares the prayers of the faithfull when they pray for themselves but not the prayers of the Saints for unbelievers Section 4 § 4. Beseeching him Question 1 Why doth this Centurion come so humbly unto Christ seeing hee was so great a man and in so high place Naaman the Assyrian would not thus abase himselfe 2 King 5. Answer 1 First he did this because he believed in Christ faith taught him to be huÌ„ble but of this afterwards Answer 2 Secondly because hee had neede of Christ his servant was sicke which was an affliction unto him and therefore hee comes thus humbly unto Christ Teaching us Observ That affliction leades us unto God or makes us come humbly unto him Reade these examples Numbers 21.5.6.7 and 1 Samuel 7.7 and 13.9 Question 2 How doth it appeare that affliction drawes us in humility unto God Answer 1 First because in prosperity wee are proud puffed up and selfe willed Sic volo sic jubee But affliction puls us downe as we see in Rehoboam 2 Chron. 12.1 unto the 7. verse and in Ieroboam 1 King 13 4.6 and in Nabuchadnezzar Daniel 4.27.34 Answer 2 Secondly because in prosperity the conscience is hard and bolted and fast locked against God but affliction doth soften and unlocke it as wee see in Iosephs brethren Genes 42.21 and in David toward Shimei 2 Samuel 16.10 Answer 3 Thirdly when a man is once wounded hee is moved to seeke for a Surgeon when a man is afflicted then hee seekes unto him who hath smitten him for redresse as we see Psal 107.17.18.19 in David Psal 30.6 c. and in Manasses 2 Chron. 33.12 Question 3 What are the benefits we reape by affliction Answer 1 First it opens the eyes in prosperity wee thinke wee are just and good Luke 18.11 and Isa 65.5 But in adversity wee acknowledge our sinnes and our selves justly punished for our sinnes Micah 7.9 and Eccles 7.5 and wee have examples hereof in Cain Genes 4.13 and Adonibezek Iudg. 1.7 Secondly it mollifies and softens the heart making Answer 2 it tender as we see in Esau who weepes for the punishment Genes 27.34 and in David who laments for his sin 2 Sam. 12. and Psal 22. and 32. Thirdly it rectifies the life Read Psalm 119.67.71 Answer 3 and 2 Chron. 33.14.16 in which places we shall see that both David and Manasses were made better by affliction Fourthly it makes the blessings and gifts of God Answer 4 sweet unto us for as it is a miserable thing to have been happy so it is a happy thing to have been miserable health is never so good as after sicknesse nor prosperity as after adversity § 5. My servant lyeth at home Section 5 What is here meant by lyeth Quest 1 To lye signifieth not to be unable to rise Answer but to be neere unto death What is here meant by home Quest 2 By home hee meanes his owne house Answer shewing therby that he had not put him out of dores but had kept him as well in his sicknesse when he was unprofitable yea a burthen unto him as in his health when he was advantagious for him From whence we may learne That those servants who are sicke are not to bee forsaken in their sicknesse by their Masters or Observat sicke servants must not be turned out of dores Why must masters keepe their servants when they Quest 3 are sicke First because it is a worke of Religion to visite Answer 1 the sicke is a religious worke Matth. 25.37 therfore
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
follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
things are observable viz. First the sum of it wherein is shewed First what the creatures have The Foxes have holes The Birds have nests Secondly what Christ hath not The Son of man hath not where c. Secondly the Application of it in these words Iesus saith unto him And therefore although they be first in shew yet they are last in the order of nature which order I here now observe Our Saviours answer to the Scribe seems to be not pertinent and indeed it doth not hansomly square with the words of the Scribe but with his minde meaning and understanding most properly which Christ shews is not hid from him but as he hears the words of the mouth so hee sees and knowes the thoughts of the heart whence we may learn Observ That Christ knowes the secrets of the heart Psalme 7.9 Zach. 4.10 Heb. 4.12 13. Quest How doth it appear that Christ sees the secrets of the hidden man of the heart Answ 1 First because he made the heart Psal 33.15 Answ 2 Secondly because he is true God and this is Gods Royall Prerogative Ier. 17.9 10. Answ 3 Thirdly it is clear that he sees the heart because he is angry and threatens to punish for the sins of the heart and inward man Ier. 16.16.17 and 17 10. and 32.19 Vers 21.22 VERS 21 22. And another of his Disciples said unto him Lord suffer me first to goe and bury my Father But Iesus said unto him follow me and let the dead bury their dead Sect. 1 § 1. And another of his Disciples said unto him Quest 1 What is meant by this word Disciple Answ 1 First commonly this name Disciple is attributed to the twelve selected Apostles Answ 2 Secondly sometimes it is given to the seventy Disciples Answ 3 Thirdly sometimes for all those who purposely followed him I dare here determine nothing positively but only say with Beza that this was none of the twelve but whether hee was one of the seventy or not I know not Quest 2 Why doth not Christ reject him and let him go as well as the Scribe Answ 1 First some answer because he was his Disciple one of his servants and family Answ 2 Secondly but I conceive that this Scribe which Christ suffers to depart was one of his Disciples also at least outwardly because it is said here Another of his Disciples said unto him c. which seems to imply that this Scribe whom Christ answered was one of his Disciples also Quest 3 If both these were Disciples then why doth Christ detaine the one and dismisse the other Answ Observ Because he would whence we may learn That salvation depends upon the mere mercy and free grace and dispensation of God Reade Iames 1.18 and Titus 3.5 and Rom. 9.18 and verse 15. and Exod. 33.19 Luke 17.34 Yea our disposition unto good is not the cause of Gods love towards us but the effect Sect. 2 § 2. Suffer me first to go and bury my Father Quest 1 What doth this Disciple desire of Christ Answ Leave to depart hee seemes to be of a good and honest heart because Christ recals him and retains him and yet hee begs temporall things before spirituall From whence we may observe Observ 1 That there are Reliques of sinne remaining in the Regenerate Rom. 7.23 25. and 2 Corinthians 12.8 9. Quest 2 Why hath God left the remainders of sin in his children Answ 1 First sometimes to prove and try us whether we will strive to hate them and expel them or not Exod. 20.20 Iudg. 2.22 Secondly sometimes to humble us that having Answ 2 such strong enemies and reliques within us wee might never be puffed up but stand in awe and fear 2 Chron 32.25 Thirdly alwayes to exercise us God would Answ 3 not have Adam idle in Paradise but he must dress the Garden Gen. 2.15 Much lesse must wee be idle in this wicked world and therefore that wee may be alwayes employed the Lord hath left us enemies that wee might bee the more watchfull and carefull over our selves and more couragious against our enemies Reade Iob 7.1 and Ephes 6.12 c. 2 Tim. 4.7 c. Heb. 12.14 and 1 Pet. 2.11 And therfore the best and al the Saints have their duties required of them as long as they live namely I. To weed and root sin and vice out of their hearts And II. To hold fast what they have whether grace or strength against sin Revel 2.11 And III. To labour daily to grow and increase in grace and strength more and more For how long time did this Disciple aske Quest 3 leave to be gone Only for a small time Answ but untill hee could bury his Father and yet Christ would not permit it To teach us that we must not absent our selves Observ 2 from Christ not for a small time but must labour to be present with the Lord continually either in our words by speaking of him or in our hearts by thinking of him or in our works by serving of him Why must wee never depart from our Lord Quest 4 Christ First because in Negative Precepts we are obliged Answ 1 Semper ad semper we must never doe any thing which is forbidden us as long as we live Secondly because we are alwayes in danger of Answ 2 sinning and can bee frâ—e no longer then we stick close unto him the occasions of sinne occurre daily and wee shall daily fall into sin except Christ protect us And therfore we must be carefull never to forsake him Must we never sin at all this is too strict May Quest 5 we not take liberty sometimes unto evill First sinne is poison and therfore as a man Answ 1 must not once take a draught thereof no more must hee sinne once for one Cup of poyson is mortall to the body and one sin to the soule Secondly sinne is a Serpent and therefore if Answ 2 it can but get entrance with the tip of his tayle hee will wind in his whole body Suggestion unto evill being harboured brings a man often times at length to finall impenitency Why did this Disciple desire to depart Quest 6 To bury his Father Answ Whether was his Father dead as Chrysostome Quest 7 thinkes or onely aged and decrepite as Gualter imagines and also Calvin Whether was hee Mortuâ—s or Moribundus It matters not much whether Answ seeing the Scripture herein is silent although I rather thinke the latter If his Father were dead was it not a good worke to bury him and if he were old was it Quest 8 not well done to attend upon him and to comfort him why then is it not granted Answ 1 First certainly children are to honour and tender their aged Parents Levit. 19.3 Prov. 23.21.22 and it is an unchristian thing not to bury the dead Answ 2 Secondly but the comparison is here whether we must forsake Christ or Parents and from our Saviour we are taught to contemne Parents in respect of Christ Answ 3
was said before Question 5. That is let us examine our selves by these signes namely First whether doe wee forsake all things for Christ that is I. All our sins because we know that sinne is contrary to the service of Christ yea directly opposite unto Christ therfore for Christs sake we desire to abstaine from sin and whatsoever is evill Deut. 8.19 Hos 2.7 Rom. 6.2.18.22 This is a good signe of a good servant II. Doe wee for Christs sake deny our owne wils submitting our selves wholly to be guided and directed by him Numbers 15.39 and Iob 31.7 Certainly it is a hopefull signe of a happy servant Thus wee must examine our selves whether we acknowledge Christ only to be our Master or whether Sathan the world sin or our own wils be our Master Secondly examine whether thou carriest thy selfe as becometh a servant for it is not enough for a servant to acknowledge such an one to bee his Master but hee must behave himselfe also like a servant both in mind humbling himself unto his Master and in life doing the worke and service of his Master and that not with eye service but in singlenesse of heart So the servants of the Lord must serve him with their minds and hearts and inward man 1 King 14.8 Mat. 8.19 and 15.9 Deut. 30.10 Rom. 7.15 19 and also in their lives working the Lords worke and not their own Mat 5.16 Psalme 38.20 Ephes 4.1 Philip. 2.15 and 1 Tim 6.18 and 1 Pet. 2.19 Thirdly examine we whether we worke the worke of the Lord industriously or negligently servants must be both painfull and carefull and constant in their Masters service And so must wee I. Be diligent in the service of the Lord and the exercises of Religion not performing them remisly superficially or sleightly â—ut diligently and industriously Phil. 2.12 anâ— 3.12 Heb. 12.4 II. We must be carefull as wâ—ll as painfull lest through carelesnesse heedlâ—â—nâ—sse or forgetfulnesse we do something which we should not or leave undone something which wee should do Ephesians 5.16 III. We must be constant and perseverant in the service of Christ as well as industrious and carefull Wee must not take the Plow of God in our hands and loâ—k back wee must not begin in the spirit and end in the flesh we must not begin the Lords worke and give over But wee must continue running till our race be finished we must continue fighting untill the last enemy Sathan bâ— overcomâ— we must continue working untill the Evening and Sun-set of our life Num. 14.24 and 32.11 Deut. 1.36 Iosh 14.14 How must we follow Christ Quest 8 First in faith walking by faith not by sight Answ 1 2 Cor. 5.7 placing our whole confidence and affiance in him l 1 Sâ—m 12.14 Buâ— this is Christs worke Iohn 6.29 Philip. 3.14 hee only enabling us hereunto Secondly as wee must follow Christ by faith Answ 2 beleeving in him so vvee must follovv him by obedience obeying of him in whatsoever he requires of us Deut. 13.4 Iohn 14 15. Thirdly we must follow Christ in profâ—ssion Answ professing him before men and our selves to bee his servants Romans 10.10 Fourthly wee must follow Christ in imitation Answ 4 Philippians 2.5 and Ephes 5.1 Hebr. 12.2 and 1 Pet. 2.21 and 1 Iohn 2.6 and 1 Cor. 4.16 and 1 Thessal 1.6 Wherein must we imitate Christ Quest 9 First in humility for hee was humble Mat. Answ 1 11.28 Secondly in patience for he was as a Lambe Answ 2 dumb before the Shearer 1 Thess 2.14 Thirdly in love towards our brethren for he Answ 3 loved all his 1 Iohn 3.16 Fourthly in love unto our enemies for hee Answ 4 doth good unto the evill Mat. 5.44 Fifthly in freedom from fraud and deceit Answ 5 for no guile was found in his mouth 1 Pet. 2.22 Sixthly in the love of goodnesse and good Answ 6 duties for he was given unto prayer and holinesse Luke 22.39 § 4. Let the dead bury their dead Sect. 4 Is the burying of the dead to bee neglected and omitted as evill Quest that our Saviour will not permit this Disciple to bury his Father Answ 1 To bury the dead is a Christian worke and therfore Christ doth not simply prohibite it Râ—ade Gen. 25.9 and 35.29 and 47.29 Iosh 24.30 Amos 2.1 Quest 2 Why doth humanity and Christianity require that the dead should be buried Answ 1 First because it was given as a curse not to be buried but to be cast out like a dead Dog anâ— hence I conceive it was that the Fathers and Patriarkes were so carefull to provide for their Funerals Genesis 49.29 m Gen. 50.25 Answ 2 Secondly because to lay up the bodies of those who are deceas d doth testâ—fie our hope of the Resurrection Our Saviour to this Disciple who desired leave to goe bury his Fath r answers Let the dead hury their dead but follow thou me As if he would say thou art nâ—w called from amongst the dead and therefore let them alone and meddle no more with them but follow mâ—e In these words then our Saviour Christ would have us to observe Observ That we are all dead untill we be called and quickned by Christ Quest 3 What death doth our Saviour hâ—re mean Answ Theâ—e is a three-fold death namely temporall of the bâ—dy spirituall of the soule eternal both of body and soule Now the Text speaks of the second the meaning therefore therâ—of is That all men by nature are spiritually dead in sinne Quest 4 How doth this appeare Answ 1 First from these places of Scripture Luke 15.24.32 Iohn 5 25. Romans 6.13 and 2 Cor. 5.14 Ephes 2.1 and 5.14 and Colos 2.13 Answ 2 Secondly because sin hath slaine al Rom. 3.23 and 5.12 Here two things are to bee observe viz. I. God created us pure good and living creatures both in soule and body giving unto man a double perfection to wit First Naturall and thus in his body he had strength agility nimblenesse soundnesse health beauty and the like and in his soule reason will memory judgement yea all the faculties therof perfect Secondly Spirituall which consisted in these two things namely I. An immunity from sinne man in his first creation being without spot or wrinkle II. In strength unto good man in his first forming being able to perform whatsoever God required of him Now this spirituall perfection is called in Scripture sometimes Vprightnesse as Eccles 7.29 sometimes Glory Rom. 3.23 sometimes Honour Psalme 8.5 II. The sin of Adam hath corrupted all the sons of Adam both in soule and boâ—y Vulnera tur in naâ—â—â—tibus expoliatur in gratuitis u Beda Gloss ord s Luk. 10. Mankind by the sin of the first man is wounded in his naturall faculties but killed outright in his spirituall as appears thus First although our naturall faculties remaine yet they are wounded with a deepe and double wound viz. I. Hâ—betantur in tanto they are dull senslesse blockish and brutish in regard
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
discharging and executing of our callings or we must not give over our lawfull callings for fear of any danger that is like to accrue Although the Jews went about to stone Christ f Ioh. 11.8 and the Nazarens to cast him down a high rock yet he doth not give over preaching They of Lystra stone Paul and yet he returns again Quest 2 Why must no fear of danger deterre us from our Vocations Answ 1 First because Functions are commanded and enjoyned by God and therefore it is a sin for a man to give over his Vocation Answ 2 Secondly because protection is promised in our lawfull callings and therefore we may boldly hope for and expect it yea to leave that place wherein God hath put us for fear of danger likely to ensue is direct diffidencie and distrust Quest 3 Is it lawfull then to tempt the providence of God for this seems no other than to foresee danger and not to prevent it Answ We must distinguish of tempting the providence of God thus Into the Greatest dangers we may boldly intrude our selves if we have a calling thereunto from God Least dangers we may not intrude our selves without a calling For First some sin by too much boldnesse and presumption without a calling And Secondly others offend by too much fear in their calling as Moses did Exo. 4. Quest 4 What need had Christ of a ship to passe over he brought Israel through the red Sea Exod. 14. and made Peter walk upon the water Matth. 14. and therefore could he not have done so now himself Answ Christ hereby shews that he undertook both our infirmities and the remedies against them that so he might be united unto us every way Nonâ—gebâ—â— navi sed navis illo Chrys hom 12. de variis locis The ship stood in need of him and not he of the ship § 3. And came into his own City Sect. 3 What City was this whereunto Christ came Quest 1 First some say it was Nazareth Hier. s but Answ 1 S. Mark contradicts this chap. 2.1 Secondly some say it was Capernaum Calvin Answ 2 Beza and this is the truth as appears Mat. 4.13 Why is it called his City Quest 2 First some think because he was born there Answ 1 but this is false Secondly some think because he was free of Answ 2 this City and was not herein as a stranger But as the former is certainly false so this is uncertainly true Thirdly the reason of the phrase is because Answ 3 he dwelt there Mat. 4.13 Christum Bethlehem tulit Nazareth educavit Capernaum erat perpetuum habitaculum Chrys s Christ was born in Bethlehem brought up in Nazareth and dwelt in Capernaum Why did Christ make choice of Capernaum to Quest 3 dwell in or now to come unto First because the Nazarites had cast him out Answ 1 from amongst them Luke 4.29 Muscul s Secondly because many of his Disciples dwelt Answ 2 there Peter and Andrew Math. 4.18 Iames and Iohn verse 21. to teach us That Christ will dwell with those who are his Ioh. 17.21 26. and 14.23 Rev. 3.20 and 1 Ioh. 1.3 c. and 2 Cor. 6.16 Ioh. 12.26 and 14.3 Rev. 14.14 And by his communion and fellowship make them happy and blessed Wherein doth the happinesse of the Saints Quest 4 with whom Christ dwels consist First If Christ be with them he will enlighten Answ 1 their understandings And Secondly restrain and keep them from sin Answ 2 And Thirdly reduce them from sin by Repentance Answ 3 And Fourthly excite them unto cheerfulnesse in Answ 4 the performance of that which is good And Fifthly corroborate and strengthen them Answ 5 both unto the perfecting of and persevering in good works And Sixthly will fill them with ineffable joy and Answ 6 comfort 1 Pet. 1.8 VERS 2. Vers 2 And behold they brought unto him a man sick of the Palsie lying on a bed And Iesus seeing their faith saith unto the sick of the Palsie Son be of good cheer thy sins be forgiven thee In our Saviours speech unto this sick man are expressed three great and singular benefits and prerogatives of the Faithfull namely First their filiation exprest in this word Son § 1. And Secondly their joy implyed in these words be of good cheer § 2. And Thirdly their remission and reconciliation laid down in these words Thy sins be forgiven thee § 3. Sect. 1 § 1. Son Quest 1 Is God or Christ the father of sinners is he not rather their enemy and judge yea doth not Christ himself say that he is the father onely of the Faithfull and righteous Luke 12.30 Answ 1 First we must distinguish between sinners for of them there be two sorts to wit I. Averse and obstinate sinners which will not repent Ier. 3.12 And II. Penitent sinners who turn from their sins Zach. 1.3 Those are not sons but These are as 2 Cor. 3.17 18. Thus a Physitian is the Father of those sick persons whom he takes care of Now we see that this sick man comes by faith unto Christ the Text saying plainly Iesus seeing their faith that is both of the persons bringing and of the person brought Answ 2 Secondly this sick man was not now a sinner because he was cured and healed For I. He had Faith as aforesaid And II. Christ had pardoned and forgiven his sins as here Quest 2 How are the Faithfull and true penitent sinners the children of Christ for he is their Brother not Father Psalm 22.22 Matthew 25.40 and 28.10 Romans 8.29 and Hebrews 2.11 Answ Christ is our Brother as he is Man and our Father as he is God for although there be three persons yet there is but one Deity whence the Son is said to adopt sons Thom. 3.23.4 yea we pray unto Christ and the holy Ghost Our Father Thom. ibid. for whatsoever God the Father doth unto us God the Son doth also that is in all things co-operates and co-works with the Son Besides Christ himself saith Behold me and the children which thou hast given me where implicitly he calleth himself a childe or Son and that for a double cause namely First to shew that he is God with the Father My Father and I are one And Secondly Observ to shew the prerogative of all those who come unto Christ by Faith namely that they shall be made his sons as Ioh. 1.12 Are those that come unto Christ onely then Quest 3 made his sons after they come are they not already his sons when they come This phrase or title of Son is used diversly Answ namely First sometimes Son signifies the son of God by nature and generation and thus Christ is the alone and onely begotten Son of God Secondly Son signifies sometimes those who are the sons of God by a particular ordination and thus Magistrates Judges Rulers and Princes are called sons I have said ye are the children of the most high Psal 82.6 Thirdly sometimes by this title Son are meant
Christ a Ioh. 1.20 Now none of these belong any thing to the confession of sins Answ 2 Secondly these words Confession of sinne are ambiguous and equivocall also For I. Sometimes they signifie the confession of our sins unto God alone Psal 32.5 c. And II. Sometimes they signifie the confession of our sins unto our brethren and that either First who are offended with us that so wee may be reconciled unto them and forgiven by them As Num. 5 6. Mat. 5.24 and 18.18 Or Secondly unto our brethren in mutuall friendly and private conference Iames 5.16 But these belong not unto the Priest-hood III. Sometimes they signifie the confession of our sins unto the Church and Ministers therof and this is either First generall namely when men confesse themselves to be sinners in generall but name no sins in particular as Levit. 16.21 and 1 Samuel 7.6 Or Secondly particular which is either I. Publike in the Assembly and Congregation and is called Omologefis and belongs not to the present question Or is II. Private in the eares of the Priest and of this is the question in hand Answ 3 Thirdly of this auricular confession of sinne unto the Ministers there may be a good and holy use and therefore it is enjoyned in our Church upon some occasions as was shewed before Chap. 3.6 Answ 4 Fourthly Popish auricular Confession wee justly taxe and reject for two things namely I. Ob Coactionem because they compel men to confesse their sins whereas it should be left free unto the will and conscience of the Confitent or person confessing II. Ob Enumerationem because they enjoyn a particular enumeration of all sins affirming that it is sin to omit any wheras the Confitent should only confesse those sins which trouble and burden the conscience Here observe diligently that our Church enjoyns or rather perswades the confession of sinne unto the Minister I. When the conscience is troubled in or with any thing And II. That their solicitude fear and doubting might be established in faith and they better assured of their spiritual estate and condition Or III. That those who confesse may be the better directed in the worke of repentance For a knowing Minister seeing their sin can better particularly direct them how to come out of it Quest 9 Although Christ neither reserve nor require any satisfaction at this sick mans hand yet is it not lawfull for us by some penall satisfactions to satisfie the justice of God Answ 1 First certainly wee must satisfie our brethren whom wee have offended and wronged Secondly and wee ought by some penance to Answ 2 satisfie the Congregation and Church of God when wee have by some publike scandall offended it Thirdly wee must cut off our sins by repentance Answ 3 Fourthly but no satisfaction that wee make Answ 4 either to our brethren or the Church or unto God by abstaining from sinne for the time to come can merit either any remission of the guilt or punishment at Gods hands Fifthly neither doth God reserve any satisfactory Answ 5 punishment in regard of the by-past sin as is proved by Saint Augustine s Psal 32. and Saint Chrysostome s Philem. hom 1. and Chemnit 4.63 b. VERS 3. And behold Vers 3 certaine of the Scribes said within themselves This man blasphemeth Some observe this distinction betwixt the Scribes Pharisees the Pharisees in their preaching pressed Traditions but the Scribes clave to the written word whence they were termed Text-men or Masters of the Text b Drusiuâ— de trib sectis l. 2. Cap. 13. To this purpose it is worth our observing that wheras both the Scribes and the Pharisees sought to fasten accusations upon Christ in this Chapter yet they did not both accuse him for one and the same thing but for divers for the Scribes accused him of Blasphemy in this verse and this accusation was a breach of the Law the Pharisees accused him of eating with Publicans and sinners vers 11. and this accusation was a breach of traditions VERS 4. And Iesus knowing their thoughts said Vers 4. wherefore thinke yee evill in your hearts Wherefore thinke yee evill Wee may observe hence Observ that the evill of our thoughts separate us from God How doth this appear for the Proverbe is Quest 1 Thought is free First it appears by these places Proverb 15.26 Answ 1 and 24.9 and Esay 59.7 Secondly it is evident from this God requires Answ 2 the heart and that principally yea where hee hath not that he will have nothing Prov. 23.26 Psalme 51.6 And therefore he absents himselfe and departs from those who pollute their hearts with wicked thoughts Thirdly the heart is the root of all things Answ 3 and therefore I. All other things are nothing without the heart as that tree is but dead that hath no roots And II. All things wee doe are infected and tainted for an evill heart poisoneth all things Wherefore it is cleare that evill thoughts separate us from God Answ 4 Fourthly it appâ—ars that evill thoughts cause the Lord to depart from us thus Sin separates betwixt us and God Ierem. 5.2 5. but an evill thought is a sinne Ier. 4.14 Therefore an evill thought separates betwixt us and God Quest 2 How must our hearts be so ordered and regarded that wee may be sure the Lord will not depart from us Answ 1 First let us separate all evill thoughts from our hearts Oh Ierusalem wash thy heart that thou maist be saved how long shall these vaine thoughts lodge within thee Ier. 4.14 Hic labor hoc opus est this is no easie matter but except wee doe this wee doe nothing to purpose for if wee do not cure the heart wee are but bad Physicians all the temptations unto sin proceeding from thence Cogitation kindles Delectation this inflames Desire and Desire urgeth unto sin And therefore let us keepe and preserve our hearts from evill thoughts Answ 2 Secondly wee must fill our hearts with good thoughts with David meditating upon the law of God Psalme 119.48.148 verses and 1.2 and 19.14 63.6.77.6 A full vessell will receive no more and therefore let good thoughts fill our hearts and there will be no place left for evill Quest 3 Why doth our Saviour here say why thinke yee evill were not their thoughts true was it not blasphemy for any meer man and such they conceived Christ to be to forgive sins And if their thoughts were true then how were they evill Answ 1 First certainly there was some truth in their thoughts namely I. They thought and that aright that it was the Lords prerogative to pardon and forgive sins II. It is a most strong argument whosoever arrogates that power unto himselfe which is the peculiar privilege of God is a Blasphemer Answ 2 Secondly but notwithstanding this the Scribes sin in thus thinking and that two manner of wayes to wit I. Extra in the thing it selfe and the manner of their arguing for they collect and
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not
They that be whole need not a Physician Sect. 2 The Pharisees were here faulty in a double regard to wit First being proud in themselves they contemned and despised others And Secondly they did not consider our Saviours office who was sent to call sinners unto repentance Now our Saviour answers to both these Calvin s to the first in this section to the second in the next Were the Pharisees so whole and righteous Quest 1 that they needed not Christ at all that our Saviour saith here of them The whole need not the Pbysician Christ here speaks ironically Answ not that they were so indeed but that they thought themselves so and being puffed up and carried away with this perswasion thought themselves to have no need of Christ at all From whence wee may learn That the opinion of our own righteousnesse drives us and keeps us from Christ Luke 18.11 Observ Iohn 7 47. and 9.41 Why doth the perswasion of our own righteousnesse Quest 2 hinder us from Christ First because such an opinion makes us swel Answ 1 and grow proud as we see in the Pharisee Luke 18.11 Now wee should come humbly unto Christ as the Publican did Luke 18.13 Secondly because such an opinion hinders us Answ 2 from praying for pardon of our sins or from begging helpe and strength against sin as we see in the Pharisee who puts up no petition unto God but only in his prayer proclaimes his own negative and affirmative righteousnesse Luke 18.11 whereas we should come unto the Lord that we might become humble suters unto him for mercy pardon favour and grace as the Publican did Thirdly because such a perswasion will hinder Answ 3 us from taking the physick which is prescribed by Christ namely Repentance and godly contrition and compunction For those who come unto Christ must come with a sense of their sins Mat. 11. â—8 But those who are opinionated of their owne righteousnesse can find no such cause of sorrow or need of râ—pentance Fourthly the lâ—â— cause why an opinion of Answ 4 our owne righteousnesse hinders us from comming unto Christ is taken from Christs omming into the world For I. Christ came not into the world to approve the righteous by his first comming for this is the worke of his second comming and belongs thereunto But II. He came first for this end to helpe the dead and those who were miserable this being the proper end of his first comming And therfore those who desire to come unto Christ must labour to find themselves to be sick wounded and miserable or else they come not aright unto him Sect. 3 § 3. But those who are sick In the literall sense wee see here that those who are sick stand in need of physick and the helpe and advice of the Physician From whence we may observe Observ 1 That medicines and physick are ordained by God against sicknesses and diseases Eccles 38.1.16 Object 1 Against this it will be objected 1. Physick and going to Physicians are blamed 2 Chron. 16.12 And 2. God hinders their effect and often will not give a blessing to the use thereof Ier. 46.11 And therfore physick is not to be used Answ 1 First Asa is blamed not because he used physick but because he trusted in it Answ 2 Secondly God sometimes indeed hinders the wished effect of physick for sin but it follows not hence that therfore none must use it Good meat doth not nourish some corrupt bodies but rather cause them more to abound with obnoxious humours shall therfore all refuse to eat good meat Answ 3 Thirdly God no where in his word prohibits the lawfull use of physick but commands it rather And therfore it is arrogant and insolent to condemne it as unlawfull yea to neglect the ordinance of God is to tempt his providence Object 2 But it will be objected again physick cannot of it selfe produce that good effect of health which is desired and therfore it is to no purpose to use it Answ Certainly it is most true that physick of it selfe cannot cure or recover unto health no more can bread nourish without the good blessing of God Deut. 8.3 And therfore in taking physick these three rules must be observed viz. First turn from thy sins which are the cause of thy sicknesse Eccles 38.10 Then Secondly use physick the ordinary meanes which God hath appointed for the procuring of health m Eccles 38.12 Thirdly then pray unto God for a blessing upon the means and that he would be pleased to make them good means for the effecting of health Eccles 38.9 Numb 12.13 Psalme 6.3 Quest 1 How doth it appear that it is lawfull to use physick and the Physicians aid in sicknesse Answ It appears by these particulars viz. First because God hath created many medicinable herbs roots and fruit which are not for meat but onely for medicine Now God created nothing in vain Secondly because God hath ordained all these for our use As the Lord made man the Lord of all the creatures so whatsoever good thing was created was made for mans use either that it might be good for mans food or for apparell or for houses and habitations for him or for medicines to cure and recover him Psalme 104 14 15. Thirdly because God hath given unto man the knowledge of herbs trees roots plants and the like and all for this end that man might use them for his good and admire and glorifie the great workeman of them 1 King 4.33 Ecclesiastes 38.6 Fourthly because the Lord himself hath used meanes Thus the Prophet from the Lord useth meale for the healing of the deadly pottage n 2 King 4.41 and salt for the healing of the waters o 2 King 2.20 and a bunch of figs for the breaking of Hezekiahs plague sore Esay 38.21 and Moses from God cast a tree into the waters at Marah whereby they became sweet p Numb 15.25 But those who are sick In the figurative sense of these words we may learne two things to wit First that by nature we are sick Secondly that except Christ heale us we cannot be healed First by these words Those who are sick stand in need of the Physician our Saviour would teach us That the naturall man is sick in soule by nature Observ 2 we were infected by Adam Rom. 5.12 and by him wholly corrupted both in soule and body What Analogy is there between sick men and Quest 2 naturall men First sick men have the cause of their sicknesse Answ 1 within in their humours so wee in our inward bowels for corrupt and evill concupiscence lodgeth within Secondly sick men have but bad or no stomacks Answ 2 to good meat so we so long as wee are naturall have no appetite at all unto holy duties meanes or exercises which are the food of our soules Thirdly the longer a man is sick the weaker Answ 3 he growes and the stronger growes his infirmity within him So the longer we continue in our
practise thereof we must examine whether we have taken Christs Physicke and digested it well in our hearts or not whether we have received some new internall strength from the holy Spirit which workes a change in our lives and by which we are enabled in some measure to obey and serve God Answ 5 Fiftly examine whether thy health returne by little and little or not A sick man knows that he begins to amend by these tokens namely I. If his pains abate and are weakned II. If his strength or body increase and that he can now stand or go III. If he have a better stomacke and appetite to his meat then formerly IV. If his meat digest well with him And V. If he can be more jocund and cheerefull than formerly By these then let us examine our selves viz. First are the assaults of sin and sathan fewer and weaker than formerly they were doth not sin raign in thy mortall body this is a good sign of saving health Secondly doth thy strength of Grace encrease art thou able to walk in the waies of God yea to run the race of his Commandments and to work out the work of thy salvation with fear and trembling this is a second good sign of health Thirdly hast thou a greater desire and more hungring affection after spirituall duties than formerly doth thy heart long after Christ and thy soul delight in hearing reading meditating praying and the like certainly this is another good sign of spirituall recovery Fourthly dost thou suck some good juyce and nourishment out of all the food thou takest is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper is thy joy increased by thy prayers unto God is thy soul daily bettered and more instructed by all thy hearing and reading undoubtedly this is an undoubted sign of health Fifthly dost thou daily increase in spirituall peace of conscience and in internall joy of the holy Ghost Rom. 14.17 then thou maist be certainly assured that Christ hath cured and healed thee for flesh and blood cannot work these things in thee Vers 13 VERS 13. But go ye and learn what that meaneth J will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Sect. 1 § 1. Go and learn quid sit what this is The words alleaged here by our Saviour are the words of the Prophet whereby our Saviour would teach us That all doubts are to be solved by Observ and from the holy Scriptures Ioh 5.39 Esa 8.20 Mic. 6.8 Ier. 23.28 Why must all the knots of Religion be solved Quest 1 by holy writ First because of all other writings onely these Answ 1 are not subject to corruption as the Papists themselves with us confesse Secondly because these are given unto us for Answ 2 this end that we might be taught by them 2 Tim. 3.16 It is usually questioned whether the breaches of Quest 2 the first Table or of the second be greatest To this we answer Answ that if there be an equall comparison that is if the greatest breach of the first be compared with the greatest breach of the second Table then the breaches of the first will be greater than the breaches of the second but if we make not an equall comparison then the breaches of some of the second Table are greater than some of the first as in this verse the Lord saith I will have mercie and not sacrifice where the Lord doth not prefer the duties of the second Table to the Morall worship of the first Table simply for spirituâ—ll duties are more excellent than corporall duties as the spirit is more excellent than the body if a man be like to starve for hunger then it is better to feed him than to teach him but simply it is better to teach him than to feed him § 2. I came not Sect. 2 Christ by saying here Veni I came doth intimate that he was not sent for by men but came freely of his own accord as Iohn 3.19 and 10.18 Wherefore did Christ come into the world Quest First he came to be a Physician and to cure Answ 1 our souls as in the former verse Secondly he came to give spirituall and living Answ 2 bread unto us that thereby our souls might be nourished Iohn 6.51 Thirdly he came to redeem us from sin and sathan Answ 3 Luke 1.74 Fourthly he came to bring us out of darknesse Answ 5 and to give the spirituall light of saving knowledge unto us that thereby we might see the way wherein we ought to walk Mat. 4.16 Ioh. 9.39 and 12.46 Fifthly he came to be a Mediatour unto us Answ 5 and to reconcile us unto his Father whom we had offended 1 Iohn 2.1 Sixthly he came to give life unto us Iohn 10.10 Answ 6 And all these of his own free grace love and mercie without any merit yea seeking of ours § 3. To call Sect. 3 Christ in saying here that he came not to call Observ c. would have us to learn That none can be saved without his call Rom. 8.29 How doth it appear that except Christ call Quest 1 us we cannot be saved It appears thus viz. Answ First all men naturally are under sin and therfore they must be freed before they can be saved Secondly and faith is to be given before we can be saved for I. There can bee no salvation without faith And II. There can be no faith except it be given from above for it is not to be acquired by any power or strength of nature but is the gift of God Thirdly we are called unto faith Act. 15.9 And therefore exâ—ept Christ vouchsafe to call us wee cannot be saved Quest 2 Whereunto doth Christ call us Answ 1 First we are called by Christ unto his society and fellowship 1 Cor. 1.9 Answ 2 Secondly Christ cals us unto glory 1 Pet. 5.10 whence elsewhere it is called a glorious calling Answ 3 Thirdly we are called unto security safety and peace Ier. 13.11 and 1 Cor. 1.8 And hence wee are commanded to make our calling sure because if that be certain then have we cause of exceeding joy Quest 3 How may we know whether wee be called or not Answ 1 First only those are effectually called who are taught of God Esay 5.4 Iohn 6.45 Answ 2 Secondly those who are called have their hearts opened sanctified Act. 15.9 16.16 Answ 3 Thirdly those who are called are humbled with a true sight and sense of their sins Act. 2.38 Answ 4 Fourthly they who are effectually called are also changed both in heart and life 1 Tim. 1.13 And therfore we must examine our selves whether I. We be enlightned and taught by God those things that concern his glory our good And II. Whether God have opened our hearts and sanctified our affections And III. Whether we be truely contrite and broken hearted for our sins And IV. Whether we be truely and totally changed both in
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
wee preferre the godly alwayes when we can have choice that is if a man cannot have the counsell and advice of a good and godly Physitian or Lawyer he may then make use of a wicked but if both may bee had then the good is to be preferred And so of all other callings and trades if we cannot be provided of good we may make a shift with bad Fourthly wee must love others with a true heart This Christ himselfe requires of us in regard of our very enemies Matth. 5. Because this is the root of all the former particulars viz. a man will hardly live peaceably with a man except he love him a man will hardly helpe him who is in want and necessity or distresse except he love him a man will hardly make use of his neighbours helpe in his calling or helpe his neighbour in his owne except he love him And therfore it is necessary that we should love others with a true heart Fiftly to receive others into intimate friendship and familiaritie or to professe and acknowledge unto the world such or such to bee our intimate and entire friends And this is prohibited us in regard of carnall men But it will be here objected Many things Object 2 and causes and considerations require that wee should continue our former amity with such or such although they be but naturall and carnall men as for example First the consanguinity affinity and kindred that we have with them Secondly the vicinitie neighbourhood and brotherhood we have with them because they live neere us or they are of the same company or calling with us and are joyned unto us in some place or office Thirdly the offer and desire of friendship they desire our acquaintance and familiarity yea they offer many courtesies unto us and it is scandalous not to requite these kindnesses And therefore wee hope we may be intimate and entire with them although they show but little religion in their lives If these coards tie us unto them Answ or these occasions be offered of familiaritie with them then we must labour to be like Physitians because perhaps God hath called us to their acquaintance for this end that we must be a meanes to bring them to good or at least to restraine them from evill For First some justifie defend and maintain the sinnes of others at least connive and winke at them or seeme to approve or assent unto them But we must not doe any of these Secondly some are silent when their friends Object 3 sinne but we must reprove them If any heere object that their friends will be angry if they reprove them and therefore they forbear it Answer I answer they are not worthy to be pleased in this for we are therefore their friends that we may have liberty to admonish them and we must not continue familiarity with those who will not suffer us to discharge the office of friends in reprehending what is amisse Thirdly some slightly and lightly taxe the failings of their friends but quickly have done but we must continue incessantly to inculcate into their eares wholsome counsell and advice untill wee have reclaimed them from their wandring wayes Fourthly if we therefore desire by reason of some other bond to continue the bond of amity with carnall men we must thus labour to discharge the office of faithfull friends namely I. Speak reprove what we see in them amisse II. Do it candidely in love and meeknes III. But doe it plainely and evidently that hee may know what it is we taxe him for IV. Do it unweariedly continue to hammer him with our reproofes untill we have wrought him to our will V. If he will not hearken to advice counsell and reproofe then we must cast off his acquaintance and abstaine from his society at least familiarly and frequently Object 4 Concerning the third sort of unworthy companions namely hypocriticall professours it will bee objected Charitie is not suspitious 1 Cor. 13. And therefore why should I judge him to bee an hypocrite and for so judging of him reject his familiarity Answ 1 First certainly charitie does much both in judging charitably and covering carefully and hoping comfortably of others Answ 2 Secondly we must not speedily nor rashly beleeve suspitions and jealousies Answ 3 Thirdly but if it be evident that he doth but double with God then we must not preferre our privat affection before the truth for we must do nothing against the truth but for it 2 Cor. 13.8 Answ 4 Fourthly the truest charitie is to admonish and to chide him who doth evill for none loves a man so well as he who telleth him of his faults because hereby hee may bee saved and reduced from his wicked wayes but on the contrarie if wee should not counsell and advise then wee should be like those who perswade a sicke man that he is not sicke and so cause him to neglect seeking for remedie Object 5 Againe it will be objected Charitie covers a multitude of sinnes 1 Pet. 4.8 And therefore why should we shunne any mans familiarity because he hath some sinne in him Answ 1 First this position hath truly place in the godly For I. Although they sinne not 1 Iob. 3.9 to wit doe not give up themselves wholly unto sinne because the holy Spirit is their guide and governour Colâ—s 3.15 yet II. They fall often and sinne in many things yea III. They may remaine for a time in some particular sinnes either First through ignorance or Secondly through carelessenesse as David did in the matter of Bathsheba And therefore these things well weighed and considered makes charitie cover a great many of sinnes in the faithfull flocke of Christ Secondly but these sins are to be covered neither Answ 2 I. Iustificando by justifying either First the sin for that were false witnes condemned in the Ninth Commandment Nor Secondly the person sinning for that is a plaine respect of persons Nor II. Acerbi increpando by sharply reprooving the reproover or by recrimination many when they heare their friends sinne reprehended flie in the face of him that reproved him labouring to disgrace him by ripping up some sinne of his but wee must not thus cover our brethrens sinne But III. Procurando by procuring in humility and modesty pardon and a good opinion of our brother by lessening and excusing his sinne and by shewing the weaknesse of the flesh and corrupt nature in the best men Thirdly although wee must thus cover our Answ 3 brethrens sinne from the eyes of others yet wee must severely reprove it and lay it open both to the eye and understanding and eare of our brother who transgressed For I. It is a foolish yea an unchristian practise to silence our brothers sin and to forbeare to reprove it when we love him and afterwards in anger to reproach him for it and to cast it in his teeth yea II. The nature of true zeale and love is to speak when we see any thing in our
her old skinne to invest her selfe in a new So wee must put off the old man which is corrupt and put on that new man which after God is created in righteousnesse and holinesse of truth Ephes 4.24 Some writers namely Isidor Robanus Dormisecur de temp serm 5. Anton. part 4. Titul 2. Cap. 5. § 1. doe expresse the kind of Serpent which is thus accustomed to doe and the time when she doth it and the manner how she doth it I. Isidor saith that that kind of Serpent which casteth his skin is called Coluber a Snake II. Concerning the time when this is done there is some question For first some say she casteth her skinne in the spring time Cromwell Secondly some say it is when she findeth herselfe to be loaded and burdened with poison Dormisee s Thirdly the most say it is when she findes her selfe to grow old and infirme Antonin Thus should we doe and herein intimate the serpent namely I. Cast off sinne and the old man in the spring of our yeeres and remember our Creator in the dayes of our youth Eccles 12.1 We must give our best dayes to him that best deserves them to wit to God and not as many doe who give their youth to sathan and their age to God their strength to sathan and their weaknesse to God their health to sathan and their sicknesse to God yea who desire to dedicate their life to sathan and their death unto God We must be wise as serpents who neither cast off their skinnes in Autumne nor in Winter but in the Spring II. We must labour to finde and feel our sinnes to be a burden unto us and then strive to disgorge our selves of them we must first labour to hate and loath them and then endevour to leave them wee must first feele our sinnes to be a burden too heavie for us to beare and then case our shoulders of that loade as the serpent doth discharge her stomacke of her poison when she findes it overcharged therewithall III. We must when wee feele our selves weake and infirme by reason of sinne labour to leave it and cast it off when we finde that our sinnes hang so fast on and cleave so fast too that wee cannot run the race that is set before us t Heb. 12.1 when we finde our hands so hard manacled by sinne that we can neither fight the good fight of faith nor worke out the worke of our salvation when we finde our selves to be so low and weak through sinne that we have no strength to the performance of any thing that is good then it is time for us with the serpent to cast off our old coate of maliciousnesse IV. The manner of the serpents casting her skin is this according to Isidor Dormis Anton. and Raban when she desires to cast off her skin Then first shee abstaines from meat for divers dayes And secondly she eates a certaine kinde of bitter herbe And thirdly having eaten that she bathes her selfe in the water And fourthly having so done hee seeketh out and chooseth a strait hole of a firme stone and violently entring therein and passing through with great difficultie leaves his old skinne behinde him Fiftly and lastly his old skinne being thus stripped off he then layeth himselfe in the warme sunne that he might fortifie and harden his new skinne This course must they take who desire to be renewed in their inward man namely First they must beate their bodies and bring it into subjection both by a corporall abstinence from meat and a spirituall abstinence from sinne 1 Cor. 9.27 Secondly besides fasting they must eate the bitter and sowre herb of contrition humiliation and godly sorrow mourning both for the sinnes already committed and also for the power of sinne which lies in the soule Thirdly having eaten this sowre herb of true sorrow wee must then labour that wee may bee washed with the teares of unfeigned sorrow and bathed over and over in that Iordan of Christs blood which is better then all the rivers of Damascus to wash in Fourthly if we desire that our youth and strength may be renewed by grace wee must go through that strait hole of repentance entring thereby into that firme rocke which is Christ or the stone of repentance through which wee must enter must be firme and stable that is our repentance must be accompanied with a firm and full purpose and resolution never to return backe againe unto sinne for the serpent having once entered never pulleth backe his head but violently rusheth through though with pain and difficultie Nihil prosunt lamenta si iterentur peccata c. August de paenit Our sorrow and teares for sinne profits us nothing if we returne again unto our sinnes for wounds being iterated are more hardly and slowly cured Fiftly having thus humbled our selves by fasting and true godly sorrow and washed our soules with the teares of contrition and not only repented us of our sinnes by past but fully purposed and resolved never to turne unto sinne any more then wee must lie in the sun-shine of Gods grace assuring our selves that faithfull is he who hath called such unto him and hath promised that he will receive them into favour and pardon their former sinnes and preserve them from sinne for the time to come and enable them to serve him as becomes a new and renewed creatures Fourthly the serpent stops her eares at the Answ 4 voice of the charmer and will not heare his incantations now if any desire to know how a serpent can stop both her eares Antoninus Lart 4. Tit. 2. Cap. 4. § 1. saith shee layes one care close to the ground and stops the other with her taile Thus must wee doe when the devill would seduce allure or inchant us by any wicked suggestions or temptations we must stop our eares and thoughts and affections lest being allured by his provoking temptations we should assent and consent thereunto and this we should doe in regard of the end of sinne which is signified by the serpents taile namely destruction For the wages of sinne is death and the end of sinners damnation Answ 5 Fiftly the serpent seeing that he is hated doth carefully decline and shunne whatsoever may be hurtfull unto him So the children of God must take heed that they doe not rashly expose themselves to dangers neither live negligently but wisely and circumspectly Ephes 5.15 Colos 4.5 Answ 6 Sixtly the serpent carrying poison in her mouth doth ever put it out before she drink So when we come either to the Word or Prayer or Sacraments wee must strive to lay aside our malice hatred envie bitternesse yea all wickednesse whatsoever And thus in some few particulars wee see wherein the serpent is to bee imitated Quest 2 Who erre here by misunderstanding of our Saviour Answ The Ophites who because the wisdome of a serpent is here commended and because the brazen serpent in the wildernesse was a figure of Christ doe
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
eye and neither from that watery or glasse or christaline humour that is therein nor yet from the nerves thereof these being but only the conveyers and conduit-pipes of the spirits So the knowledge wisedome and spirituall understanding which wee have comes not from our selves or from any naturall faculty or power within us but from the alone illumination of the blessed Spirit Eightly the diseases of the eye proceed not from the spirits but from the humours or at least from the absence of the spirits In toto vel vel tanto So the depravations corruptions and errours of the mind proceed not from the spirit of God but from the naturall imperfections of the mind or at least from the absence of the blessed Spirit from the soule Ninthly the eye cannot behold the Sunne not because the Sunne is contrary to the eye for nothing is more delectable thereunto or more desired but because the Sunne is too too excellent and bright for the eye to behold And therefore seeing the eye cannot behold it in his full bignesse and beauty or greatnesse and glory it doth therefore behold it in a cloud or in the water or in the Raine-bow or through some cracks or crannie or clift or hole of a wall So the soules chiefest happinesse is to see God Mat. 5.8 But because with Moses wee cannot see him in his glory therefore wee looke upon his Picture and contemplate and behold him in his creatures in his workes in his word in his Christ and in all his Attributes Quest 8 How may we know whether wee are enlightned or not and whether Christ have opened our eyes or not Examine seriously these things viz. Answ First whether can wee discerne betweene those things that differ and judge of those things which are most excellent yea so discerne them that we desire and hunger and long for spirituall graces before all temporall things Psal 4.6 and 51.11 Ephes 3.19 Secondly whether have we a true and watchfull faith or doe wee but sleepe and dreame that is are wee so assured of the presence and good worke of Christ within us that the remembrance and assurance thereof produceth joy and peace Psal 4.8 Thirdly whether is our conversation holy and unblameable or not are wee zealous for the glory of God are we filled with the fulnesse of God is there true life and strength of grace in us 1 Iohn 1. ◠Thus we must examine whether we have light in our understanding whether we have light and brightnesse in our faith and whether we are light and bright in our lives and conversations Fourthly whether doe we hunger after that glorious light which is reserved in the heavens or not Phil. 1.23 and 3.20 Revelat 6.10 and 1 King 19.4 Quest 8 How or by what meanes may this spirituall light be obtained Answ 1 First seeke it betimes labour for it maturely while it may be found Esa 55.6 and doe not either I. Preferre other things before it Or II. Procrastinate and delay to enquire after it Act. 22.16 Answ 2 Secondly seeke it fervently and zealously not coldly or luke-warmely Answ 3 Thirdly seeke it truely and aright Here observe diligently these three things I. God enlightens the mind 1 Iohn 1.5 that is God the Father Iames 1.17 God the Sonne Iohn 8.12 and God the Holy Ghost Ephes 3.16.18 And therefore wee must desire God the Father to enlighten our minds and understandings by his holy Spirit for his Christs sake Thus David did Psalme 13.4 and thus Paul would have us to doe Ephes 1.18 II. The Ministers of the word enlighten by the Gospel 2 Cor. 4.4.6 and Eccles 3.5 And therefore wee must bee diligent in hearing the word marking best what doth most concerne our selves and remembring that carefully and practising it sincerely and diligently III. I may adde that the godly doe enlighten by their godly conversation And therefore prophanely perilously and blasphemously is the holy for his holinesse derided and scoffed Psal 119.51 this not being the way unto illumination but a meanes to keepe us still blind and darke Wherefore they who desire that their minds may be enlightned must 1. Pray unto God to anoint the eyes of their understanding with the eye-salve of his Spirit Then 2. They must heare the word of God diligently and desire that the Lord would make it a meanes of illumination unto them And 3. They must delight in the society of the Saints they must contemplate and observe diligently their sanctity and integrity of life and they must labour to imitate their vertues § 2. The Lame walke Sect. 2 What is the meaning of these words Quest 1 First Ambulare to walke is commonly understood Answ 1 of the life and conversation as Mar. 7.5 Luke 1.6 and Act. 14.16 Secondly Via the way signifies the practise of Answ 2 life as it is said of Iohn Hee walked in the way of righteousnesse Matth. 21.32 And therefore most properly these words follow the former and the Lame the Blind because we must Walke whilst wee have light Iohn 12.33 In these words as in the former wee have two things to consider of namely I. What we are by nature and without Christ II. What we are by grace in Christ First by nature wee are lame or so long as Observ 1 wee are naturall wee cannot worke the workes of God nor walke in his wayes Psal 14.1 c. Esa 60.4 Rom. 7.18 How doth this appeare Quest 2 Because the impression of concupiscence within us is Answer First universall and generall that is is seated and placed in all our affections and desires And Secondly it is vehement and strong and of great power Rom. 7.5 and is therefore called Lex membrorum a law of the members Rom. 7.23 Yea Thirdly it is so deepely rooted in us that it cannot be removed by us and therefore by reason thereof wee are made and become truly miserable Rom. 7.24 § The Lepers are cleansed Sect. 3 By Leprosie is meant sinne because this is the pollution of the soule as that is of the body And herein also we have two things to observe viz. I. That by nature wee are defiled with the leprosie of sinne II. That by Christ wee are purged from the pollution of sinne First our naturall estate is here worth observing Observ 1 As wee are blind in our eyes and lame in our feet so we are leprous in our whole man Or All men by nature are polluted and defiled with the leprosie of sin Gen. 6.5 and 8.21 and Rom. 5.12 and Ephes 2.1.3 Psal 39.5 and 116.11 How doth this appeare First it appeares thus Quest because it is the punishment of sinne As Gehezi and Miriam were Answ 1 smitten for their sinnes with leprosie so al mankind were punished with the leprosie of sinne for Adams transgression 1 Cor. 6.10 c. Ephes 4. 17. c. Tit. 3.3 Answ 2 Secondly this pollution of sinne is propagated to posterity sinfull man begets children in his owne likenesse and man that
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
contempt of the world 1 Iohn 2.15 that is although we may make use thereof as of an Inne for a night yet we must neither serve it nor love it nor delight in it 1 Cor. 7.30 And IV. In a true deniall of our owne wils and wayes Matth. 16.24 and an earnest desire to know what the good and perfect will of God is Rom. 12.2 Ephes 5.10 And V. In a serious labour to fructifie increase daily in every good worke Reade Rom. 12.1 and 2 Corinth 5.15 and 1 Tim. 6.18 And therefore we should diligently examine our selves by these things whether ever we truely repented us of our sinnes or not seeing that without it all our other labour in religion is lost Quest 6 By whose aid and helpe must we repent Answ By the aid and assistance of God for he circumciseth the heart Deut. 30.6 And he converts and turnes us Ierem. 31.18 Verse 21.22 VERS 21.22 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement then for you Sect. 2 § 1. If the mighty workes which were dâ—ne in thee had beene done in Tyre and Sidon Quest 1 Who were these men of Tyre Answer 1 First they were Gentiles not Iewes yet Answer 2 Secondly in the times of David and Solomon they were friends to the Israelites as appeares by 2 Sam. 5.11 and 1 King 5.1 Answer 3 Thirdly it was a place of singular traffick and trading Zach. 9.2.3 Answer 4 Fourthly they were sometimes enemies to the people of God Psal 83.7 Ezech. 26.2 Answer 5 Fiftly they were a people whom for their sinnes God had menaced and threatned to punish Esay 23 1. c. Ierem. 27.2 Ezech. 26. and 27. and 28. and 29.18 Amos 1.9 Yea they were captivated seventy yeares and yet returned unto their fornication Esa 23.16 their sinnes were divers viz. I. They were the enemies of the Israelites as was shewed before II. They trusted to their wisedome and riches Zachar. 9.2.3 III. Being returned from their long captivity they turne againe to their former fornication Esa 23.16 IV. Tyre thought her selfe and boasted of her selfe as a God Ezech. 28.2 and 27.1 c. And yet if the mighty workes which were done in Corazin and Bethsaida had beene done in her shee would have repented in sackcloth and ashes Whence we may observe Observ 1 That there are none so wicked but they may be converted by the Gospel Christ came into the world to save sinners and by his preaching Publicanes and Harlots were reduced to his Dominion yea the Gospel is a generall Antidote against all infection of sinne and a general salve for all sores it is the Elixar of life and nothing is incureable in regard thereof it being the power of God unto salvation Rom. 1.16 that is the preaching of the Gospel 1 Cor. 1.24 And therefore nothing is impossible unto God neither can any thing at all hinder him Here observe that there are two things which hinder a Physician from curing namely First the time many diseases being taken in time are easily helped but being let alone a while they become incurable This cannot hinder the Lord for Nullum tempus occurrit Deo he cals men to the gates of death and then hee saith Come againe yee sonnes of men yea at what time soever whether at the first or third or ninth or eleventh houre a sinner repents he shall find mercy Ezech. 18. And therefore the length of time or continuance in sinne cannot let the Lord from healing Secondly the kind of the disease and malady some diseases are incureble unto man but nothing is impossible unto God for hee can pardon all our sinnes Ezech. 18.22 He can heale all our infirmities Psalm 103.3 yea although our soules were as red as blood by reason of the pollution of sinne yet hee can make us as white as the driven snow Esa 1.16.18 Quest 2 How were these of Corazin worse then they of Tyre or what is the end of this comparison which our Saviour makes betwixt them Answ 1 First it is usuall with the Lord to shame some sinners by the example of others as Mat. 12.41.42 where our Saviour reproacheth them with the Ninivites and the Queene of the South and againe verse 19. taxeth their pride by the example of Infants and elsewhere reproveth the rich by comparing them with the Widow who cast in two mites into the treasury But in these examples hee compares them with those who did well but in the Text with those who did wickedly Now it is no wonder if these of Corazin and Bethsaida were worse then the good but how were they worse then the Infidels and Gentiles Secondly the Galileans were neere to the men Answ 2 of Tyre and the luxury and unbridled life of the Tyrians was knowne unto the Galileans and hated and condemned by them and for this their wickednesse were despised of them Therefore our Saviour compares the Galileans with the men of Tyre that they may know in how great danger they are and how they are as bad and worse as they are who in their esteeme deserve to be hated and contemned for their wickednesse and ungodly lives Thirdly but how were the Galileans worse Answ 3 then the Tyrians because they of Tyre sinned ignorantly but these of obstinate malice Whence note That the sinnes of Christians after they have Observ 2 knowne and received the Gospel are worse then the sinnes of Heathens and Infidels who are not taught by the preaching of the word And as their sinnes are greater so shall also their punishment For hee who knowes his Masters will and doth it not shall be beaten with more stripes Why are the sinnes of Christians worse and Quest 3 greater then the sinnes of Heathens First because Infidels have only the law of nature Answ 1 but Christians the law of God and the Gospel Here Chrysostome compares the Galileans with those of Tyre for these had only the law of nature to leade them but those besides and above that had the Law of God and the Gospel and the Miracles of Christ and therefore the Galileans sinned against the whole blessed Trinity For I Christ spake and preached unto them And II. The Holy Ghost by some generall notions did cooperate with the word And III. God the Father did confirme the word preached by Christ with signes and miracles And therefore great was their sinne in contemning this word and in shutting their eyes against this cleare light Answ 2 Secondly in Infidels there is an invincible ignorance the naturall man not being able to understand spirituall things 1 Cor. 2.14 but in Christians a vincible because they are taught by the Gospel which is the meanes of knowledge Quest 4 What is required of us and all those who injoy
Answ 1 the Gospell First wee must take heed of contemning the Gospell after once it hath been embraced and received for it had been better for us never to have knowne the waies of God then after the knowledge thereof to relapse and fall away 2 Peter 2.22 like the Galathians who began in the Spirit Answ 2 and ended in the flesh Gal 3.3 Secondly we must take heed of sins of knowledge whether I. In generall after illumination and a knowledge that God is an enemy unto and a swift witnesse against all sinnes and sinners for it is dangerous for such a one to sinne Or II. In particular we must principally beware of those sinnes which we know The time and sinnes of ignorance the Lord easily passeth by Acts 17. but after a man is brought to the sight and knowledge of his sinne it is dangerous then to continue any longer in it Some follow drunkennesse and ignorantly thinke it to bee but only good fellowship and not sinne or if sinne then no great one neither much offensive to God But woe be to him who knowes it to be a great sinne and odious unto God and therefore blusheth and trembleth to commit it and yet notwithstanding proccedeth to act it For such a one First sinneth against the whole ever blessed Trinity as was said even now And Secondly against his owne knowledge And Thirdly against his owne tongue wherewith I. He hath often asked pardon and forgivenesse at Gods hands And II. He hath often promised to leave it and to become temperate and sober And Fourthly against his owne conscience whom God in some measure hath circumcised and awakened And Fiftly against the holy Spirit of God who hath often admonished and checked him And therefore let all such consider how neare they come to incurable apostacy Sect. 3 § 3. They would have repented Our Saviour commends those of Tyre for good hearers that is if they had had the word they would have been more affected with it then the Galileans were To teach us That that onely is good hearing which works Repentance Observ or the good hearer is onely he who is perswaded by his hearing to repent him of his sinnes Reade Matth. 3.3 and 4.17 and Acts 2.38 and 3.19 Why is that hearing onely good which works Quest 1 Repentance First because Repentance is the condition of Answ 1 mercy and Remission we cannot be assured of mercy or forgivenesse of our sins untill we have truely repented us of them and therefore all our hearing is vaine and fruitlesse so long as it hath not wrought true repentance in us Reade Luke 3.3 and 24.47 and Acts 11.18 Secondly the scope of man is the glory of Answ 2 God for that wee should seeke in all things and above all things but wee cannot glorifie God but rather dishonour him so long as we have not by unfained Repenâ—ance turned from all sinne And therefore untill Repentance be wrought in our hearts al our hearing is unprofitable unto us Thirdly Repentance is the scope of Preaching Answ 3 as appeares Acts 26.18 and 1 Thessal 1.6.10 And therefore good hearing workes conversion But there are other scopes and ends of Preaching Object and therefore Repentance is not the Scope thereof There are other scopes of preaching besides Repentance but they are al conjoyned with this Answer yea end here as for example First one end of Preaching is knowledge Christ gave his word that men might be brought from darkenesse to light Acts 26.18 But knowledge is vaine without practise Iohn 13.17 Secondly another end of Preaching is that men might fear and tremble at the word of God Esa 66.2 because it is good to feare Proverb 28 14. But yet this feare and trembling is onely so farre good as it leades unto Repentance and no further Thirdly another end of the word is that men might reverence it and receive it as the word of the Almighty God and not of a weake man Acts 10.33 But reverence is to be perfected in obedience Fourthly another end of Preaching is to work faith in the hearers Rom. 10.15 But Repentance is partly the inchoation and beginning of faith and partly the fruit thereof Fiftly another end of Preaching is sanctity and new obedience Ierem. 4.4 Luke 1.75 Now this is no other thing then Repentance it selfe And therefore all the severall ends and scopes of preaching are conjoyned with this of repentance and end in it How manifold is Repentane or how many Quest 2 sorts thereof are there Repentance is threefold namely First fained Answ and counterfeit Secondly Temporary which lasts not long Thirdly true and unfained Quest 1 Which are the parts of true Repentance The parts of Repentance are these viz. Answ First an acknowledgement of misery by reason of sinne Secondly the deprecation of pardon for the sinnes committed Thirdly the leaving and forsaking of all sinnes for the time to come Fourthly the circumcision of the heart Deut. 30.16 or a tender conscience which cannot endure the least touch of sinne Fiftly the Baptisme of the Holy Ghost And Sixtly the washing and quickning of Christ 1. Cor. 6.11 Galath 1.20 And therefore we should examine our selves by these as by so many essentiall signes and infallible tokens of true Repentance for every one who is truly converted is brought to a sight of his sinnes to a sense of his misery and danger through sinne to an earnest desire that his sinnes were blotted out and pardoned yea is baptised with the Holy Ghost and with fire and washed with the blood of Christ and water and endued with such a soft heart and tender conscience that hee feares to commit yea hates all sinnes whatsoever Sect. 4 § 4. They would have repented Iam pridem long agoe The meaning of our Saviour here by long agoe is in the beginning of preaching as if he would say If the word had been preached to Tyre and Sidon they would have repented at the First Sect. 5 § 5. In sackcloth and ashes Quest 1 What use was there or how manifold was the use of Ashes The use of Ashes was two-fold namely Answ First Philosophicall and this was two-fold namely either I. Naturall which was either Ad abstergendum Plut. qu. conviv Or Ad corroborandum Alex. ab Alex. Or II. Morall and so signifies either basenesse or mortality Iob. 30.19 And hence both Iewes and Gentiles were wont to sprinkle themselves with ashes and to wallow in them d Stuckins 144. Secondly Religious and this was three-fold namely I. Heathenish for the Gentiles used Ashes in their Religious performances or in holy things that is First the honourable amongst them used Ashes in their sacrifices Ad lustrandum Purgandum Deos placandum Stuckins rit gent. 144. Secondly they used to keep Ashes in Pots or Pitchers which were either the ashes of their Children or kindred or of Noblemen who were burnt to Ashes after they were dead and thus reserved Or II. Leviticall and thus the Apostle saith The ashes of an
Heifer sprinkling the unclean sanctifieth to the puryfying of the flesh Heb. 9.13 Or III. Spirituall which is two-fold to wit either First hypocriticall as Esa 58.5 and 2 King 6.30 Or Secondly sincere as Iob. 42.6 Cilicium inventum ad corporis afflictionem mentis humiliationem Reg. Basilij Cap. 69. Now this sincere spirituall use of Repentance is twofold namely I. For the expression of sorrow and mourning And II. For the expression of repentance But these two are one for neither is repentance visible without mourning nor mourning profitable without Repentance and therefore true repentance must be outwardly expressed Observe hence Observ That true repentance ought to bee externall as well as internall Ionah 3.5 c. and 1 Samuel 7.6 and 2 Sam. 12.16 and Ioel 1.13 and 2.12 c. Why must true repentance bee outwardly expressed Quest 2 First because the outward expressions and Answ 1 signes doe expresse the affection of the heart Secondly because it is a good example and Answ 2 encouragement to our bretheren that is when others see our outward sorrow and humiliation it makes them both feare to fall into the like sinnes and if they have fallen learnes them so to humble themselves Thirdly because the outward expressions of Answ 3 sorrow do helpe our affections and therefore they are conjoyned together Hest. 4.1.3.16 and Daniel 9.3 How many signes of sorrow were there or Quest 3 how many sorts of outward expressions of mourning The signes or expressions of sorrow were sixe viz. First to humble the heads Answ and this was done three manner of wayes namely either I. Velando by covering of it as 2 Samuel 15.30 Hest 6.12 Or II. Deijciendo by hanging of it downe as Lament 2.10 Or III. Radendo by shaving of it Esa 22.12 Ierem. 48.37 Ezeck 7.18 and 27.31 Secondly Ashes and this signe was three-fold to wit I. Sometimes they sprinkled themselves with Ashes and sate on the ground Nehem. 9.1 Lament 2.10 Ezeck 27.30 And II. Sometimes they sate in the Ashes Lament 2.10 Luke 10.13 And III. Sometimes they wallowed themselves in the Ashes Ezeck 27.33 Ierem 6.26 and 25.34 And hence Ashes is sometimes taken for mourning it selfe Esa 61.3 Thirdly to goe bare-foot as 2 Samuel 15.30 Fourthly to change the apparell and this was also threefold For I. Sometimes they would put on no better attire then they ordinarily wore which was a kind of expression of sorrow as we see Exod. 33.4 And. II. Sometimes they rent the garments they had on Gen. 37.34 And III. Sometimes they put on sackecloth upon them 1 Sam. 3.21 and 1 King 21.27 and 2 King 19.1 and Ioel 1.13 Fiftly to draw water and to poure it forth 1 Samuel 7.6 Sixtly to wound themsâ—lves as Ierem. 48.37 and 1 King 18.28 which practise is forbidden for the dead Levitic 19.28 and 21 5. Deuter. 14.1 Quest 4 How many things are required unto true Repentance Answ 1 First in generall there are these two things required namely I. Fasting as Nehem. 9.1 and 2 Chronic. 20.3 Psalm 69.10 Ioel 1.14 and 2.12 Ionah 3.5.7 II. Teares Iob 16.16 Psalm 69.10 Ioel 2.12 Ionah 3.8 Answ 2 Secondly more particularly three things are required to wit I. The outward worke of fasting and Teares And II. The inward adjuncts which are foure viz. First compunction and sorrow of heart Psalm 102.9 and Ioel 2.13 Secondly the hatred of sinne Thirdly conversion unto God Ierem. 3.1.12 Zach. 1.3 Fourthly confusion and shame of heart Daniel 9.7 III. The daily practise and use of all these Psalme 102.9 Vers 23. 24. VERS 23 24. And thou Capernaum which art exalted unto heaven shalt be brought downe to Hell for if the mighty workes which have been done in thee had been done in Sodome it would have remained untill this day But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgement then for thee Sect. 1 § 1. If the mighty workes which have beene done â—â— Capernaum had beene done in Sodome Our Saviour doth not compare Carpernaum with Tyre and Sâ—â—â—n who for the present florished and it may be for the time to come were to be called and converted but with Sodome who for the hardnesse of heart and maturity of sinne were cast into hell there for ever to be tormented Quest 1 Why doth our Saviour compare Capernaum to Sodom and not to Sidon Answ 1 First because it was agreed upon on all sides that the Sodomites were most desperate and deplorable sinners by much and farre worse then those of Tyre and Sidon And therefore the Capernaites may know and learne hereby how Christ doth repute of them who equals them or rather makes them worse then these most wicked Sodomites Secondly because these Sodomites were long Answ 2 since condemned and punished and without all hope of mercy for Ab inferno nulla redemptio And therefore if by chance these Capernaites should despise the last judgement by presuming of mercy yet this or the like judgement they might feare and know that they should be made as miserable or more miserable then they in as much as they enjoyed greater mercies and meanes and despised them Now from these two conjoyntly viz. that they were for the present most grievous sinners and were hereafter most grievously to be punished for the contempt of the Gospel will arise this Observation namely That the Contemners of the Gospel Observ are most grievous sinners and shall most grievously be punished Esay 30.9.10.14 Ierem. 9.12 13. Proverb 1.24.28 and 28.9 Matth. 21.43 and 2 Thes 1.8 and 2. King 17.19 c. 2 Chron. 36.15 c. How doth it appeare that the contemners of Quest 3 the word are great and grievous sinners and shal be sharpely and severely punished It appeares by these particulars viz. First from the Author of the word and Gospel which is God and Christ Deut. 18.19 Act. 3.23 Luke 10.16 and 1 Thes 4.8 Secondly from the excellency of the word in it selfe and in regard of its effects Ier. 15.16 Ezech. 3.3 Revelat. 19.15 Thirdly A signo because it argues a most hard heart to contemne the word which is of that force that it is called a sword yea fire and a hammer Reade Esa 49.2 Ephes 6.17 Hebr. 4.13 Ierem 5.14 and 23.29 Now looke upon all these together and see if he be not a great sinner and worthy of great torments who dare despise the word of the great King yea such a word as is sweeter then honey and more precious then gold and able to beget him and nourish him unto salvation yea to anatomize his heart and to lay it open before his eyes Why must we not or may wâ— not contemne Quest 3 the word of God or Gospel of Christ First because wee shall give account thereof Answ 1 and answer for it before the Lord when we shal not be able to answer one word of a thousand Heb. 2.3 and 11.25 Secondly because it is so odious unto God Answ
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
was imposed upon and injoyned man as a curse and therefore these Labourers are not simply happy neither as such have any promise of comfort ease or rest from Christ II. Acquired and thus First some labour and take much paines in sinne And Secondly some bestow much care and diligence and labour in the acquiring of riches and the gathering of the thicke clay of this world together Now neither are these Labourers happy except they feele their labour and grieve for it and labour to ease their shoulders of the burden thereof Secondly spirituall in mind and this is two-fold to wit either I. Vnjustly imposed and that either First by Doctors which are either Or Pharisaical loving to lay heavie and unnecessary loads of Ceremonies upon mens shoulders Matth. 15.14 c. h Acts. 13 1â— Or. Papisticall teaching men to labour to obtaine salvation by the merits of workes and not by the grace of Christ Rom. 10.3 Philip. 3.9 Or Secondly By the Tempter Sathan who accuseth men and tempteth them and by his accusations temptations troubleth and molesteth them as wee see hee did with Saint Paul 2 Cor. 12.8 Now these Labourers are blessed if they resist Sathans temptations and wrastle manfully against them Iames 4.7 II. Religiously conceived that is when men are poore in spirit Matt. 5.3.4 and broken and contrite in heart Psalme 51.17 And these are they whom our Saviour principally speakes of and to And therefore if we desire to bee made partakers of the rest and comfort promised we must strive thus to labour and groane under the heavie burden of our sinnes Quest 6 What must wee doe to attaine unto this labour which hath a promise of rest and comfort First we must labour to know what our estate and condition is and not deceive our selves by false perswasions or destroy our soules by Answ 1 flattering presumptions Secondly wee must labour to condemne our Answ 2 sinnes and our selves for our sinnes 1 Cor. 11.29 Here I. Wee must be carefull not to extenuate our sinnes And II. Wee must urge the certaintie of destruction unto our selves for our sinnes except wee repent us of them 1 Cor. 6.9 Gal. 6.7 For if wee would but presse our consciences and cast our soules downe unto hell it would be a meanes to make us rise the sooner to comfort and spirituall consolation Answ 3 Thirdly wee must labour to be freed from the chaines of sinne wee must pray and cry incessantly untill the Lord heare and answer us Fourthly we must seeke for Christ and that Answ 4 earnestly for an unfained desire of him and a faithfull enquiry and search for him will make us mourne and lament untill we find him Here two things are implied namely I. Wee must seeke for Christ For First Wee are commanded to doe it Esa 55.6 And in many places Secondly the Lord promiseth that those who seeke him shall find him Ieremie 32.41 Thirdly the Lord and Christ complaine upon those who will not seeke him Reade Ierem. 2.13 and 32 33. Rom. 10.21 And therefore if wee desire either to please our God or to bring comfort unto our owne soules wee must seeke Christ II. Wee must seeke him seriously and earnestly wee must hunger and thirst after him Esay 55.1 Iohn 7.37 Because if with the Church wee seeke him in our beds we cannot find him Cantic 5. How many burdens are there because Christ Quest 7 here promiseth to ease those who doe groane under their burden and are overladen with it First there are temporall burdens namely Answ 1 I. Want which is either absolute when men simply are poore wanting many necessary things or respective when mens desires are not satisfied although they have food and raiment sufficient And II. An uncertainty of possessing keeping and enjoying what we have Many trouble themselves with this thought and care that all they possesse will bee like grasse upon the house top which quickly withers fades and dies and that it may be their land riches friends children and all will be taken away from them And III. The burthen of worldly cares and of labouring and toyling for the world of which Gregory speaketh and that not amisse That it is a rough yoke and a hard burden of servitude to bee under temporall things to seeke after earthly things to seeke to hold these fading things and to feare to lose or leave these transitory things Secondly there are corporall burthens namely of afflictions and hence when Judgements to Answ 2 come upon any country were spoken of by the Prophets they were called burthens as the burthen of Edom and Moab c. Answ 3 Thirdly there are legall burthens to wit the burthen of the ceremoniall Law for this St. Iames calleth a burthen which neither we nor our forefathers were able to beare Acts 15. Answ 4 Fourthly there are spirituall burthens and these are either I. For our separation from God or the absence of God from us Psalm 42.4 and 51.11.12 Or II. For sinne the cause of this separation And that either First for some sinne already committed this was Davids burthen Psalm 51. and 38.4 Or Secondly for the daily practise of sinne this is the burthen of all the faithfull who grieve daily for their daily transgressions whereby their Father is offended Or Thirdly for the remainders of sinne or the strength of internall concupiscence in the heart this was St. Pauls burthen Romans 7.23.24 Or Fourthly for some strong temptation which lyeth upon a man and which hee is not able to remove this likewise was the same Apostles burthen 2 Corinth 12.7 8 9. Where hee saith that there was given unto him a thorne in the flesh the Messenger of Sathan to buffet him for the which hee besought the Lord thrice that is often that it might depart from him And yet hee did not by his prayer remove the burthen but onely obtained the grace of God supporting him under it the Lord onely assuring him that his grace was sufficient for him Or Fiftly for an impotency and inability to resist the assaults of Sathan and this is the burthen of those who are taken captive of the Divell at his will 2 Timoth. 2.26 and who cannot cease to sinne 2 Peter 2.14 and this burthen lieth upon the backes of many and although it bee a very heavy and greevous burthen in it selfe yet they feele it not Quest 8 How must wee beare the burthen of our sinnes Answ Not joyfully or contentedly but with teares and sorrow and griefe of heart Hereunto two things are required to wit First we must know our molestations and causes of griefe and that either I. Temporall which we may see in one kinde or another in our selves or others Or II. Spirituall which are thus to be discerned and knowne viz. First from the Law we may know what displeaseth and offendeth the Lord. And Secondly from our owne consciences wee may know wherein wee are guilty Then Secondly we must humble our selves And that I. That we live in
so wicked a world wherein we are strangers from all true happinesse Corinth 5.1.8 And II. That we are thus prone and subject to sinne and to transgresse the Lords will Some may here Object this mourning Object weeping and griefe for the burthen of our sinnes is perillous hurtfull yea and leads unto desperation It is not so but rather contrary Answ For First it is necessary because we have sinned against an infinite God and for our transgressions have deserved infinite torments which wee shall certainly undergoe except we repent and turne from our sinnes now sinne hath taken such strong and deepe roote in our hearts that it cannot without labour that unto wearinesse be expelled and overcome Secondly it is safe and secure for a man thus to mourne and humble himselfe because God hath promised that hee will not breake a bruised reed Esa 42.3 And Christ hath invited such to come unto him with a promise of mercy Come unto mee all ye that are weary and heavy laden and I will refresh you What must wee labour principally for Quest 9 In regard of our selves we must labour for salvation Answer How must we seeke for salvation Quest 10 First we must deny our selves and all merit of Answ 1 ours confessing with the Publicane that wee are unprofitable servants Luke 18.13 Phil. 3.9 yea that we are but unprofitable servants in our best service Luke 17.10 Wee must not finde any comfort in any thing we doe as it is ours but seeke rest and consolation in some other Secondly we must seeke for this comfort Answ 2 in Christ alone as Cornelius did Acts 10.2 Thirdly we must weary our selves in this labour Answ 3 and enquiry and that alwayes Must we not rest and be quiet after wee are Quest 11 come unto Christ or when we are ingrafted into him Indeed if once we were truly made partakers of Christ by faith Answ then our worke should bee changed although not taken away for as hee who buyes a Mannour doth not feare to loose it but yet hath a greater care to adorne build hedge wall plant and beautifie it then hee had before because it is his So those who are brought truely to Christ although they feare not finally to loose him yet they are frequently carefull to live and walke as becomes members of Christ and to adorne that profession which they have undertaken by labouring daily more and more to put off the old man with the deceitfull works thereof and to cloth themselves with that new man which after God is created in righteousnesse and true holinesse Ephes 4.22 23 24. § 5. Ego I. Sect. 5 We may learne hence Observ that Christ gives the onely true comfort Psalm 50.16 Prov. 9.5 And therefore we are commanded only to heare him Deuter. 18. All power was given to him Esa 9.6 7. Iohn 3.35 and 17.2 Colos 2.3 Ephes 1.21 c. yea hee was ordained given and sent for this end viz. to comfort those who mourne in Sion Esa 61.1 c. And therefore all things are to be gathered together in Christ Ephes 1.10 There being salvation in no other but in him alone Acts 4.12 Quest Who may receive and reape comfort from this doctrine Answ 1 First those who are pressed depressed and oppressed in the world for Christs sake Iohn 16.33 Answ 2 Secondly those also who are not onely oppressed in their estates but likewise persecuted in their bodies for Christ Certainly both these shal bee refreshed Psalm 69.7 Rom. 8.37 Heb. 11.35 c. Answ 3 Thirdly those who desire and long to learne the way of salvation Acts 2.37 and 10.33 Crying out Men and bretheren what shall wee doe to be saved Certainly great joy doth belong unto these and doth attend upon them Acts 8.8.39 and 13.48 Answ 4 Fourthly those may reape comfort from hence who are oppressed and burthened with the fight and conscience of their sinnes who see I. Their sinnes to be greevous And II. Gods anger to be great But III. See not the pardon of their sinnes neither how to flee from sinne or the wrath to come For First we sinne boldly yea with greedinesse Ephes 4.19 Like Ahab who sold himselfe to work wickednesse 1 King 21.25 And yet feare nothing But Secondly at length sinne appeares As evill juyce or moysture or sickly humours lurke long in the body and are not perceived untill they come into the ventricle but then being once there there is nothing but sicknesse and vomiting and a desire and a forcing or straining to eject it and expell it out of the body like a Drunkard when he hath overcharged his stomacke never leaves untill hee have discharged it Or as Theeves or Murtherers beeing once apprehended and convicted are dejected and mourne and despaire of mercy So sinne when it appeares in his true lively colours to the conscience workes in the sinner a horrible and fearfull expectation of wrath and punishment Heb. 10.27 As we see in Cain Genes 4.7 And that sinner Luke 7.38 c. Then Thirdly if the conscience being thus fearefully amazed by reason of the sight of sinnes committed a man should teach the sinner a way how to escape wrath and to enjoy mercy would hee not then embrace it If the Prince should promise to a Thiefe Murtherer or Traytor yea sweare unto him that he shall not perish would hee not flee unto him and cleave close unto him least the avengers of blood or the justice and rigour of the Law should attache and apprehend him Certes those Cities of refuge were Types of Christ who brings this comfort unto all his and all those who come unto him that I. There is no condemnation unto such Romans 8.1 And II. That not one of them shall be excluded or debarred out of heaven For of al those who were given unto him not one was lost And III. That Nullum tempus occurrit Deo at what time soever they turne unto him and come unto him let their burthen bee what it will they shall find ease and peace Ezech. 18.21 Acts 17.30 And hence David runnes and confesseth his sinne Psalm 32.5 and Paul 1 Timoth. 1.13 And they finde mercy though their sinnes were great It is a poore satisfaction for a Subject when he hath offended his Soveraigne to say Paenitet I am sorry for it and I repent me of what I have done And yet Christ requires no more but this in truth And therefore great joy awaits those who are truely sorrowfull in soul and oppressed with the sight sence of their sinnes For Christ here promiseth to give them rest and joy Fiftly they in like manner may hence be comforted Answ 5 who are sensible of and sorrowfull for the insultings of lust and heate of internall concupiscence as was Paul 7.5 15 19 23. For I. We beginne ordinarily to correct somethings in our outward life although but slowly and that onely in more grosse sinnes and yet wee thinke it no small matter we have done II. But
yoke prove it to be both heavie and hard for hereby we are taught to hate all sins although some be as dear as hands and eyes unto us yea to forsake all to follow Christ Luke 14. although riches be the good blessings of God yea to take up our crosse and bear it patiently though never so great yea to be humble and meek although our humility sharpen the pride and cruelty of others against us And lastly this yoke injoyns us to deny our selves Matth. 16.24 which deniall begets in us mourning and sorrow and deprives us of all joy and solace Wherefore how can this yoke possibly be said to be light that hath these five sharp properties and conditions in it viz. First a hatred of all sins whatsoever Secondly a renounceing of all temporall things whatsoever if they hinder us from Christ Thirdly Patience in all afflictions and crosses whatsoever Fourthly humility and meeknesse though we be therefore contemned by others Fiftly self-deniall and an absolute devoting of our selves up to the will of Christ Answ Notwithstanding these harsh seeming conditions and tart qualities of this yoke we say that it is light according to the word of Christ in this verse and that in many regards viz. First it is light in regard of our duty because it is our duty to perform the office of servants unto the Lord and he requires no more of us Servants will say often complaining of hard and cruell Masters that it never grieves nor troubles them to do what becomes a servant to do but their Masters impose that upon them which belongs not unto them to do and that troubles them much Now in this regard the yoke of the Law is light because Christ therein requires no more of us to do than becomes us as we are children and servants Secondly the yoke of the crosse is light in regard of our deserts short and light momentary and mercifull are all our afflictions in comparison of that which we have deserved Thirdly light is the yoke both of the Law and Crosse in regard of that yoke which the Lord might have laid upon us The Lord hath despoticall and lordly power over us both in regard of our Creation and Redemption in which regards he might have imposed upon us if he had pleased far heavier burthens and more insupportable yokes than he hath done And therefore do but compare what the Lord commands us to obey and to bear with that which he might have imposed in respect of his absolute and transcendent power over us and then we shall confâ—sse that his yoke is easie Iohn the Cardinall de Medicis who afterwards was Pope Leo being restored unto Florence by the force and power of the Spaniards having been before 18 yeers in exile invented this device His Impresse was a Yoke which Oxen use to bear and the Motto Suave signifying thereby that he was not returned to tyrannize over his Country nor to revenge the injuries done him of his enemies and factious Citizens but rather to shew that his government should be gentle with all clemencie And thus in regard of Christs great power over us and gracious and milde governing of us we may safely conclude That his yoke is easie and that he rules us with a soft and an easie hand Fourthly Christs yoke is easie both in regard of the Ceremoniall and Morall Law imposed by God I. In regard of the Ceremoniall Law and the multitude of Ceremonies and Legall Traditions contained therein the yoke of Christ is light and sweet II. In regard of the Morall Law Christs yoke is easie Here observe a difference between the Law and Gospel for although they be both yokes which Gods puts upon our necks to bear yet they are thus differenced that Iugum Legis the yoke of the Law is importable or so heavie that it cannot be born Acts 15.10 but Iugum Euangelii suave the yoke of the Gospel is sweet facile and light The Law requires perfect obedience of man and that by his own proper strength and threatens with a certain curse him that shall transgresse the least of all the commandements But the Gospell doth conferre the holy Ghost upon the Elect by whose power and gracious operation they are enabled cheerfully to obey the Lord and doth also cover all their defects and failings with the perfect obedience of Christ And thus that which is impossible to flesh and blood becomes easie to the regenerate by the aid of that good Spirit by whom they were regenerated as follows by and by Fiftly the yoke of Christ is easie in regard of the Doctrine thereof For I. The Doctrine of Faith doth teach us to be saved by free grace and that we need not seek for many Mediatours or by the multitude of laborious Ceremonies to come unto salvation as the Law did but to seek unto one Mediatour and to lay hold upon salvation by him And therefore in regard of this Doctrine Christs yoke is easie II. The Doctrine of Charity doth teach onely to love one another Now is not this easie Certainly love facilitates and makes all things light and therefore seeing Omnia vincit amor That love overcomes with ease the greatest difficulties Et nos cedamus amori let us yeeld to this Euangelicall Doctrine of love and then we shall think Christs yoke to be but easie III. The Gospel teacheth us that Christ by himself without either help or price or merit from us purchased our Redemption Iohn 1.12 and 8.36 Rom. 8.2 and 1 Iohn 5.3 4. Now to be freed and delivered out of the captivity of satan freely by another without any ransome paying of our own is certainly a pleasing Doctrine and therefore in regard thereof Christs yoke is easie IV. The Doctrine of obedience teacheth nothing but that which Nature it self teacheth to be good and therefore in this regard also Christs yoke is easie To leade a vertuous life flying from all sin and wickednesse is a thing that may easily be born by any man for what grievous thing doth he impose upon the necks of our Mindes saith Gregory 4. Moral who commandeth to shun every desire that troubleth who admonisheth to decline the laborious journeys of this world and to abstain from drunkennesse murder theft anger rebellion and the like which the light of Nature condemns as great vices Nay what can be sweeter than this yoke and lighter than this burthen saith Hilary Can. 2. or more to be approved than to abstain from wickednesse to be willing to do good to be unwilling with evill to love all to hate none to obtain things eternall and not to be taken with these transient things And thus Christs yoke is easie in regard of the Doctrine thereof which although it be grievous to Nature yet it is agreeable to the light of Nature and easie in regard of Grace Sixtly Christs yoke is easie in regard of the yoke of sin and satan vita vitiosa gravior Chrys s A vitious life is more
laborious and burthensome than a vertuous There is no burthen heavier than the conscience of sin and none lighter than a good conscience there is no punishment greater than the punishment of sin neither any reward greater than that which shall be conferred upon those who bear Christs yoke A man can serve no worse Master than Satan nor better than Christ and therefore how great is the folly and madnesse of those who refuse to bear Christs yoke and in the mean time willingly submit their necks to Satans Thus Chrysostome saith that the yoke of Christ is light sweet and easie compared with the yoke of sin which is born by wicked men Chrys s And he proves it thus I. Because sin is a most heavie burthen according to that of the Prophet David Mine iniquities are gone over my head and as a heavie burthen they are too heavie for me Psalme 38.4 And Zachary chap. 5. verse 7 8. saith The burthen of sin is like a Talent of Lead which presseth a man down to the ground and will not suffer him to rise II. Because Christ is a most sweet and gracious Lord and therefore David exhorts all but to taste and see how good and gracious he is Psal 34.8 and then they will never refuse to submit their necks to his yoke III. Because the sweet pleasures of sin and delights which carnall and wicked men finde in the service of satan will all vanish away as a dream in the night Wisdom 5.6 7 c. But the sweetnesse of Christs yoke endures for ever for the bearers thereof shall have peace of conscience and internall joy here on earth and eternall felicity and happinesse in the kingdom of heaven IV. Because the end of wicked workers is death and destruction Rom. 2.4 and 3.6 and 6.23 Seventhly the yoke of Christ is light in regard of his example for he hath born it himself Ordinarily a man doth not think his own burthen so heavie as he would think another mans that is a man carrieth with more ease and willingnesse that which is his own than that which is anothers and to take a great deal of pains for our selves is not so troublesome or irksome unto us as to do the like for another Now Christ bare the yoke and burthen for us and that willingly thinking it out of his love to us to be but light and easie and therefore we should not think it hard to bear our own burthen or unwillingly submit our necks to that yoke which in duty we ought to carry Besides by Christs bearing of this yoke it is become more easie unto us For I. We see that it is a yoke which may be born because our Christ hath born it And II. It is made lighter unto us by Christs bearing thereof The yoke that cattell do bear is very heavie when it is new and green but when it is dry and somewhat worn it is more soft to be suffered and more light to be carried And therfore our blessed Saviour would not incontinently after his birth burthen us with the yoke of his Law but first did carry it some three and thirty yeers himself that it might become seasoned and more light unto us For what hath Christ commanded us to do that he hath not first done himself what yoke hath he cast upon our backs that he first hath not born upon his own shoulders If he commanded us to fast he fasted if he commanded us to pray he prayed if he commanded we should forgive he pardoned if he commanded us to love he loved if he commanded us to dye he died And therefore let us look upon Jesus the Author and finisher of our Faith and think that we saw him with this yoke upon his own neck and this burthen upon his own back bearing and carrying them for our sakes and examples that is bearing them himself that so they might become easier unto us that seeing he carried them we may not refuse to bear them but be incouraged to undergo thē because if the Master did carry them then well may the servant if he did bear them for our sakes then we may wel bear thē for our own And thus the yoke becomes easie unto us by Christs bearing of it Eightly Christs yoke is easie in regard of the short small and momentary time that it lyeth upon us A Porter thinks a heavie burthen light if he be to carry it but to the next dore or a little way off No man thinks much of great toil and travell if it be but of short continuance And therefore in this respect Christs burthen is light The yoke of the Crosse is but momentary as Paul himself saith our light afflictions which are but for a moment 2 Cor. 4.17 where the second is an Exegesis of the first Was Pauls afflictions light No but very heavie as appears most cleerly by the 8 9 and 10 verses of that same Chapter Then why doth he call them light if they be heavie Because Magna brevis they were but short and momentary The life of man is like the Day of an hireling saith Iob 7.1 And therefore who will think either the yoke of the Law or the burthen of the Crosse to be heavie seeing they are to bear them but a day yea in regard of eternity but a moment Life is short our labour is of the same length Last for when once the night of death approacheth then all tears shall be wiped off from our faces then our yoke and burthen shall be taken off and we shall be made happy and blessed by the enjoyment of eternall rest Rev. 14.13 Ninthly the yoke of the Law is light easie in regard of the purity thereof for the Law of Christ is pure and all his Commandements are holy and just and good Moses Law did allow of Divorcements and Vsury Phoraneus granted to the Egyptians by a Law to be theeves In Lycurgus his Lawes man-slaughter was not chastised By the Law of Solon Solonius Adultery was dissimuled Numa Pompilius held it lawfull for a man to conquer as much as he could take although hee could pretend no other colourable title at all unto it then the purchase by dint of sword The Lydians used no other Marriage then this that he who first could allure a maid unto folly and entise her unto fornication should bee her husband The Baleares commanded that the Bride should not be given to the Bride-groome before the next kinsman had used and defloured her These and such like Lawes wee may justly say were hard heavie and grievous but the holy and sacred Law of Christ is so right in the things it doth admit and so pure and sincere in the things it doth permit that it doth neither suffer vice nor consent to the vicious man And therefore may be called light in this regard Tenthly Christs yoke and burden is light and easie unto the faithfull in regard of that love which they beare unto him for love we
the taste that it makes the sicke man refuse all good meat and medicine yea this sinne doth not onely disinable a man from doing good but makes him decline from the right rule and disorder and deprave himselfe more and more for they sinne not only simply out of malice but out of malice and that de industria What are the remedies against this sin or rather Quest 7 the meanes to preserve us from it First let us watch against all sinne yea against Answ 1 all beginning of evill Ephes 4.27 Hebr. 3.11 As those who feare the plague fly farre from the house infected therewith Secondly let us highly prize the presence and Answ 2 grace and operation of the Spirit for if wee so doe then we shall not reject him neither be rejected by him but if wee contemne and despise him then he will give us over unto strange delusions 2 Thess 2.10 11. Thirdly let us learne to esteeme and value Answ 3 Christ above all things and then wee shall not sleight the Gospel but thinke it a joyfull and blessed message Fourthly if with Peter wee have fallen Answ 4 then let us with him labour speedily to recover our selves As the most deadly poyson becomes not mortall if it be suddenly evacuated or purged out or vomited up So the greatest sin becomes not damnable if by and by with teares and sighes wee repent us of it Fifthly while our spirits are something soft Answ 5 and mollified with the sight and sense of our sins and while the Spirit of God workes in our hearts by his good motions let us pray fervently unto our God to pardon our by-past sinnes to plucke us out of the dominion and power of sinne and Sathan and to preserve us from all sins for the time to come § 2. Neither in this world nor in the world to Sect. 2 come Who are confuted by these words Quest 1 The Sadduces Answ who denied the immortality of the foule and affirmed that there were neither Spirits nor Angels Orig. contra Cels Non agnoscunt se Seculum nisi praesens that is they acknowledged not a time to come when there shall be a Resurrection Although our Saviour saith here Neither in this life nor in the life to come whereby is intimated both the immortality of the soule and the Resurrection of the body Hence by the Iewes these Sadduces were called Menaim or Probrosi contentious or calumnious Gabia the sonne of Pesisa reasoneth against the Sadduces thus x Talm. phesikra Si quod non fuit id fuit Ergo quod fuit erit That is if that which was not was Therfore that which was shall be He meant if God created and made the world of nothing may he not make our bodies of something againe Object Bellarmine strongly presseth this place for the proofe of Purgatorie arguing thus Blasphemy against the Spirit shall not be forgiven neither in this world nor in the world to come Therefore some sins shall be forgiven in the next world by the prayers and suffrages of the Church But this remission is neither obtained in heaven nor in hell Ergo it is in Purgatory and therefore there is a Purgatory Bell. de purgat lib. 1. Cap. 1. loc 1. ex novo Testam Because this objection is abundantly answered by our men I may be the shorter in the answer of it I referre the Reader to Amesius Bell. enervat tom 2. pag. 197. 198. and Chemnitius exam part 3. pag. 135 136. Arg. 7. and Hill of the knowledge of the true God pag. 387. 388. Pareus s And because this place is urged by the Rhemists upon Matth. 12. § 6. I therefore referre the Reader to venerable Fulke and Cartwright upon the place onely entreating him to observe that this is no Categoricall Argument but only an Enthymeme in which the Antecedent is Christs and therefore most true but the Consequent will appeare to be most false Answ 1 First that which is fully paid and satisfied is not remitted But the Papists say that by Purgatory paines the debt is paid and Gods justice satisfied and therefore sinnes are not remitted in Purgatory It is one thing to pardon an offence and another to punish it and therefore if sinnes be punished in Purgatory as they say then how are they pardoned It is one thing fully to satisfie a debt another freely to remit it for how can he be said to remit a debt which makes the debter pay the utmost farthing as they say the soules in Purgatory doe Now this place speaking not of a paying but of pardoning not of recompensing but of remitting It shall shall neither be forgiven in this life nor in the life to come belongs not at all to their Purgatory where men satisfie Gods justice as they wickedly say to the full and wherein for the time men are extremely tormented the paines thereof being as some of them say equivalent to the paines of hell for the time And therefore by this their Argument instead of raising the fabricke of Purgatory they have razed the foundation as appeares thus The scope of their Objection is to prove that the sinnes of beleevers are remitted in the world to come now to remit and to punish are opposites as Chrysostome Hom. de poen confes saith Nemo remittit qui punire vult and therefore if the sinnes of the faithfull be remitted and pardoned in the world to come as they would prove from this place then undoubtedly they are not punished in the world to come And thus instead of confirming they have confuted instead of planting they have plucked up Purgatory by the roots for to deny that soules are punished in Purgatory is to deny Purgatory it selfe Secondly by this world is meant a mans life Answ 2 time in this world from the birth to the dying day and it is certain that in this time sins may be remitted the world to come is after this life is ended but a mans sins may be remitted at the hour of death And therefore by a Synechdoche it may be true that sins are also remitted in the other because the hour of death is the beginning of that other world The sense and meaning of this place therfore is That the sin against the holy Ghost is neither remitted in life nor death Now according to this exposition the place maketh nothing for Purgatory at all Thirdly or by the world to come may be Answ 3 meant as is generally understood the world succeeding this and so answereth to the world present as Mark 10.30 They shall at this present receive an hundred-fold and in the world to come life everlasting Wherefore Purgatory being imagined to be now present it cannot be taken to belong to the world to come And so also Ephes 1.21 and Heb. 6.5 the world to come is taken for the world which shal be after this is ended Willet Synops fol. 405. yea the Papists I think are not able to produce one place of Scripture
or envie Fifthly blind hearers who understand no more then Davids Idols Who had eyes but saw not eares but heard not c. Psalm 115.6 and 1 Corinthians 2.14 Sixthly proud hearâ—rs who are puft up with their owne wisedome Iohn 7.4.7 like the Pharisees who thought they knew so much that Christ could teach them no more then they knew Seventhly sinfull hearers who are so hindered and intangled by their sinnes that they cannot heare any thing which crosseth or opposeth their sinnes Eighthly sluggish hearers who heare but neither I. Remember what they heare as Matth. 13.52 and 1 Cor. 15.2 Nor II. Practise what they heare but are inconstant in the duties of Religion Iames 1.5.7 Quest 4 How must wee heare aright and profitably Answ 1 First before wee heare wee must prepare our selves as was shewed in the former Section Quest 3. Answ 2 Secondly in our hearing many things are required of us viz. I. Wee must begin to heare betimes in our youth Eccles 12.1 That is let us learne to love the preaching of the Word in our young yeers II. Wee must heare it attentively when we doe heare it Constantine being desired to sit downe when hee stood to heare a Sermon answered Nesas verlum Dei negligemèr andire It was no small wickednesse to heare the word of God negligently Euseb in vità Constant III. Wee must heare the Word humbly that is with feare and trembling Esay 66.2.5 IV. Wee must heare the Word with a desire to learne thereby as was shevved in the former Section Quest 3. V. Wee must heare seriously that is so as that vvee may gaine by our hearing The house of God is like to a shop full of precious drugs or rich merchandise or like a costly sumptuous and well furnished Banquet And therefore wee should never come thither and goe away againe empty but still gaine some spirituall grace and profit Non convenimus ut unus loquatur alius plausibus excipiat sic digrediamur sed ut nos utilia-vos lucremini Chrysost s Genes hom 1. We doe not meet together in the house of God to talke or conferre or to applaud what is spoken and so goe away but Ministers must labour to preach profitable things and people must labour to heare profitably VI. Wee must heare prudently and wisely not imprinting all things without difference in the memory which are delivered but by separating the lesse profitable things from the more profitable and retaining these the more surely Vt apes mel è floribus sic doctrinas tibi aptas Chrysost As Bees gather honey out of flowers so must wee apply and lay hold principally upon those doctrines and truths which are most fit for us that so wee may bee bettered thereby that is wee must chiefly attend unto and learne those things vvhich doe most avvaken the conscience and shake off security and comfort the heart and refresh the spirits and direct the life And VII These things vve must deeply imprint in our memories Mat. 13.52 that they may stand us instead in the time of need As for example sometimes vve heare instructions hovv to behave our selves in the times of temptation tribulation sicknesse losses crosses and the like Sometimes wee heare consolations for all these severall estates and conditions Now although wee be when wee heare these neither tempted nor tried nor afflicted nor weakned with sicknesse nor in any imminent danger of death yet we should carefully lay them up in our hearts and memories that wee may make use of them when wee are in such case for all these doe attend those who belong unto God at one time or other VIII Wee must heare for this end that wee may obey for to obey what wee heare from the Lord is to follow the Lord. Thirdly after our hearing of the word of God these things are required of us namely I. In the Church and there three duties are enjoyned viz. First prayer and this is not to be neglected for as before Sermon wee must pray both for the Minister and our selves that the Lord would assist both him in speaking and us in hearing and so direct him by his Spirit that he may speake home to our soules and consciences So after Sermon wee must pray for our selves and all the faithfull of the Congregation that the Lord would give a blessing to that which wee have heard that what we have heard we may remember and what wee remember we may understand and what wee understand to be good wee may practise and be enabled to continue in the practise thereof unto the end And as wee must thus pray unto God for our selves so wee must also praise him for enabling his servant the Minister to deliver his message unto us Thirdly the blessing is not to bee neglected as many doe who goe out of the Church before the blessing be given II. When wee are gone from the Church we must ruminate and meditate of what wee have heard It is not good as soone as ever wee goe from the Word to busie or imploy our selves about something or other but to recollect what wee have heard and to conferre with our families about it that so it may take the deeper root in our hearts Blessed are they that thus heare that is who First reverence honour and esteeme the Word And Secondly convene quickly and come betimes to the Lords house upon the Lords day And Thirdly labour to heare unto profit and edification And Fourthly pray for a blessing from God upon that which they have heard And Fifthly doe not neglect but stay for the blessing of the Minister And Sixthly meditate and ruminate after they are gone of that which they have heard Object The Papists to prove that justifying faith may bee separated from love urge this place where wee have a Parable of good and bad fish in one and the same not Now because they who are in the Church are faithfull it will follow that if they prove wicked then that faith from whence they are called faithfull may bee conjoyned with sinne from whence they are called sinfull and consequently may be separated from love Answ It is one thing for a man to be in the Church by an outward profession of faith and from thence only to be called faithfull it is another thing for a man to be a true member of Christ and from thence to bee called just or a justified man for that faith which is common both to the good and bad doth state a difference betweene Christians and no Christians but not betweene those who are justified not justified And therefore that faith is absurdly and ridiculously called justifying faith which while it remaines such hath neither the act nor power of justifying Bâ— Davenant Determin quest 38. pag. 172. VERS 52. Then said hee unto them Therefore every Scribe which is instructed unto the Kingdome of heaven is like unto a man which is an housholder Verse 52 that bringeth forth out of his treasure things new
they doe Here it may be demanded Quest 2 Is it not good to make a faire profession outwardly and to doe those things which may bee seene by men Answ 1 First it is if it be done for these ends namely I. That God may be glorified thereby And II. That our brethren may be edified and converted thereby And III. That our owne faith may bee confirmed thereby Answ 2 Secondly it is not only lawfull but it is also requisite and necessary that wee should shine before men by good workes and that I. Because sinne and Sathan have many servants And II. Because they are bold impudent and brazen-faced in shewing themselves to be the servants of sinne and Sathan and therefore it is a horrible shame for us to bee ashamed by our workes to shew our selves the servants of the Lord. Yea III. Because it is a great fault not to shine before men and to hold forth the Lampe of a pure life yea to shew forth a life replenished with all manner of good workes For First if a man dare not professe Christ or shew forth Religion in his life it is a signe that he wants faith And Secondly if a man bee carelesse in shewing forth the light of Religion in his life and conversation it is a signe that hee wants both zeale and love And therefore it is necessary that wee should shine in good workes before men But Answ 3 Thirdly it is a shame for a man to make the praise and applause of the world his aime and end in the performance of his good workes First in so doing a man deprives himselfe of good workes Quest 3 How may wee know whether we be Pharisees and Hypocrites in the performance of good workes or no First they are proud boasters of themselves Answ 1 and despisers of others Secondly they regard the outward man but Answ 2 the hidden man of the heart they neglect Thirdly they seeke themselves and their own Answ 3 gaine in all things Mat. 23.14 And therfore let us examine our selves in these Secondly this practise of the Pharisees in relying wholly upon the outward worke may bee applied to those who place their confidence in the worke wrought as the Papists doe thinking that they have discharged their dutie towards God and merited a reward from God if they have but performed those workes materially which God requires Indeed good workes are to be done and that both for Gods service and our â—xercise but yet formally as well as materially and with a right mind as well as with the body IV. Finem legis nesciendo the Pharisees sinned against the Morall Law by their ignorance of the end thereof which is three-fold to wit First to condemne and convince us of sinne accusing both our evill actions and internal corruption Secondly to leade us unto Christ or rather to shew that it is not able to save us and therefore if wee would be saved wee must goe unto Christ Thirdly to bee unto us a rule of obedience for the framing of our lives And therefore the libertines of our daies who would overthrow the Law are justly reproved And thus we have seen how the Pharisees sinned against the Law both Ceremoniall and Morall Secondly the Pharisees sinned against the Gospell and that in a double regard viz. I. Because they taught Liberum Arbitrium that there was in man a freedome of will unto good as well as unto evil as both August de haeres and Epiphanius write of them II. Because they denied righteousnesse by faith Rom. 10.3 which Paul only cleaves unto Philip. 3.9 From whence wee may learne what true righteousnesse is to wit First to labour and endeavour with all our might and strength and power to doe whatsoever the Lord in the law requires of us And then Secondly to put no confidence in any thing we doe or can doe but place our trust as wholly in Christ as though we had done nothing at all VERS 14. And they said Verse 14 some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the Prophets The Pharisees held divers and sundry erroneous opinions amongst which some errours they had concerning the resurrection of the dead which although they acknowledged and maintained against the Sadduces yet concerning it they thus taught r Ioseph de bellâ— lib. 2. cap. 12. That the soules of evill men deceased presently departed into everlasting punishment but the soules of good men they said passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good mens bodies And hence it is thought Å¿ Serar Trihaeres lib. 2. cap. 3. Drus in Praeter that the different opinions concerning our Saviour did arise Some here saying that hee was Iohn Baptist others Elias others Ieremias as if Christ his body had beene animated by the soule of Iohn Elias or Ieremias Verse 16 VERS 16. And Simon Peter answered and said thou art Christ the sonne of the living God It is questioned and controverted between us and the Church of Rome what the object of justifying faith is and they say that it is not a particular assurance or application of the promises of God unto our selves in and through Christ as wee hold but onely in generall to beleeve that whatsoever is contained in the word of God is true Bellarm. lib. 1. de Iustifie Cap. 4. Now because wee deny this they undertake to prove it from this verse arguing thus Object That faith which Peter confessed when hee said to our Saviour Thou art Christ the Sonne of the living God was the same faith that justifieth But this faith was a confession only of the divinity of Christ and no speciall application of his merits Therefore faith is no such thing Bellarm. lib. 1. de Iustifie Cap. 8. Answ 1 First by our adversaries owne confession This was not the whole justifying faith which Peter here confesseth For they affirme that faith is an universall beliefe of the Articles of Christs death and Resurrection c. But at this time though Peter confessed thus of the Son of God yet he neither I. Beleeved that Christ should die for therefore was he called Sathan ver 23. of this Chapter because he went about to perswade Christ not to die Nor II. Did Peter beleeve at this time Christs Resurrection for the Apostles in generall for ought wee reade to the contrary doubted of it even when Christ was risen againe And therefore how could this be the justifying faith in respect of Peter that confessed it Answ 2 Secondly this faith which Peter confessed though it were not the whole justifying faith yet it was a principall part thereof for in faith there are two things namely I. The matter and substance thereof which is the beliefe of the Articles of faith And II. The forme which is the particular use and application thereof to every man severally To confesse therefore that Christ is the Sonne of God which doth comprehend both the natures
eternall good things and not to conferre upon Peter and his successors wordly power and pomp Secondly our Saviour in this his commission Answ 2 given to the Apostles and Ministers of the Church speaks not of externall good things but of internall namely of the righteousnesse of the heart of the expiation of the mind and of the remission and pardon of sins which things are not subject to externall power as other corporal things are And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope Thirdly the power of the Keyes doth consist Answ 3 in the remitting and retaining of sins as Iohn 20.22.23 Whose sins ye remit they are remitted c. And therefore no Primacy or externall power is here meant Answ 4 Fourthly the Keyes ought not to be separated from the word and therefore seeing the Preaching of the word is common to all Ministers the Keyes cannot signifie an externall power or Primacie which belongs only unto one particular person Answ 5 Fifthly the Holy Spirit is the Rector and governour of the Keyes for Christ Iohn 20. being about to give them the charge of Preaching and the power of binding loosing doth first breath upon them saying therewith Receive ye the Holy Ghost and therefore no externall and personall Primacie can be here meant Answ 6 Sixthly the use of the Keyes ought not to crosse or contradict the Holy Scriptures but ought to be agreeable and in all things according to the Holy Scrâ—ptures but these ascribe full and absolute power of all things only unto Christ Matth. 28. All power is given to me c. Therefore by the Keyes Christ did not promise any such power to Peter or his Successours Answ 7 Seventhly the power of the Keyes is not absolute or boundlesse but limited and determined and therefore the use of them depends upon the will of him who delivered them and consequently except they be administred according to the will of Christ they are not effectuall but a heady presumption That is Christ neither gave to the Pope nor Peter nor unto any Apostle or Minister absolute power to excommunicate and bind over to Sathan or to remit and pardon whomsoever they will but they must onely bind impenitent and obstinate persons and loose only penitent and obedient or otherwise they shall be punished for abusing their office and power and transgressing their charge If the studious Reader would see this enlarged by many more Arguments let him reade Aret. probl de Clavibus fol. 25. b. 26. a. Quest 2 How or when do those to whom Christ hath committed the keys abuse their judiciary power which with the Keyes is given unto them Answ 1 First the Prelates and Clergie abuse this judiciary power when they usurpe this judiciary power over persons which are not subject to their jurisdiction as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline contrary to the practise of S. Paul 1 Corinth 5.12 Or if one particular Church to wit the Church of Rome or France should excommunicate or assume power to cast another Church as of England out of the Communion of the Catholike Church for some errour as they conceive which it holds Indeed one Church may counsel and advise another but not exercise this judiciary power over any Church though in some things faulty which is not under her jurisdiction Answ 2 Secondly this judiciary power is abused by the Prelates when they judge those unjustly which belong unto their jurisdiction that is when they do not judge them according to equity and the Law of God but out of malice or ignorance pronounce those who are Orthodox to be Heterodox and punish them for Heretikes For it often happens that they which have lawfull power to judge use that power of judging unlawfully Thus the Scribes and Pharisees excommunicate all those who confesse Christ Iohn 9 22. So the Papists punish those who are amongst themselves for Heretikes and bring them into their bloody Inquisition if they be found to read and study the Scriptures and begin to acknowledge the truth of the Gospel Thirdly this judicary power is abused by the Answ 3 Clergy when they judge men truly and that for some errours in Religion but over and above impose those punishments upon those who are so condemned for Heretikes which doe not belong unto an Ecclesiastical Court to inflict as if a man being convicted of heresie and condemned for it they should presently endeavour to spoil him both of his life and goods Now this belongs to the Civil Magistrate to inflict these punishments and not unto the Sacerdotall power and therefore it is an abuse of their authoritie to goe any farther then judgement for the execution of the Lawes is to be left to the Civill Magistrate Bishop Davenant de Iudice controv pag. 90. Some Papists Object this place to prove that Object 1 the Pope may by his dispensation dissolve the Oath of Alleagiance Christ saith whatsoever thou loosest in Earth shall be loosed in Heaven Therfore the Pope hath power to dispense with all kind of vowes and Oathes First this text is not understood of every kind Answ 1 of loosing and binding as of Oathes and vowes but of the binding of sins to the impenitent and of loosing and releasing of sins as their own interlineary Glosse expoundeth and the Scripture warranteth Iohn 20.23 Secondly absolute power is not given of binding or loosing but according to Gods will as Answ 2 Lyra expounds it Supposito debito usu clavis c. The right use of the Key being supposed God approveth it in Heaven Now it is not Gods will that lawfull Oaths should be violated but faithfully kept Psalm 15.4 He that sweareth and changeth not shall dwell in Gods house Thirdly this power of binding and loosing is Answ 3 given to all Apostles and their successors Mat. 18.18 And so Hierome confesseth as hee is cited by the ordinary glosse And therefore if this exposition were true then every Priest might dissolve reverse and dispense with Oathes Fourthly whatsoever is said to St. Peter is not Answ 4 said to the Pope unlesse he would shew himselfe to be the true successor of St. Peter both in doctrine and place in the probation of both which he failes The Papists further produce this place to warrant Object 2 the Popes practise of dispensing of pardons and selling of Indulgences affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter to whom Christ said whatsoever you loose in earth shall be loosed in Heaven They argue thus That which was given to Peter was given also to the Pope But from this place it appeares that unto Peter was given a full power of loosing sinners both from the fault and punishment Therefore this power is also given to the Pope Cajetan opuse tract 8. Answ 1 First for a full answer of this
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punishâ—d who is seduced then much more he who is the Sâ—ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such â—lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the
Christians life for the better understanding hereof observe that there is a three-fold scope and end of a Christians life all which eâ—â—s are crossed and twarted by him who gives offence I. We were â—reated for Gods glory Those who offend doe I. Dishonour God And II. We were created for our brethrens edification Those who offend doe II. Infect their brethren And III. We were created for the salvation of our owne soules Now contrarily Those who offend doe III. Ruin and destroy their own souls For the better understanding of this we must yet observe that there is a double scandall or offence namely First in unlawfull things as Rom. 2.24 and 1 Cor. 5.12 and 2 Cor. 11.29 Now woe unto him by whom such offences come Secondly in lawfull things as Rom. 14.13 and 1 Cor 8.13 Now concerning these wee lay down this Rule That as Religion regulates Christian charity so love should regulate Christian liberty 1 Iohn 10.20 We expound and explain the Rule thus viz. I. This must bee understood of indifferent things not of Religious for wee must not for our love unto our brother omit or neglect any religious dutie or worke but wee may and ought to forbeare indifferent things if our brother be offended by them II. This must bee understood of indifferent things so long as they remaine indifferent and free and not of those things which are commanded by lawfull authority our love unto our brethren must not make us to disobey the Magistrate but if no such command be then wee must not offend them but for beare those things which are offensive III. This must be understood of infirme and weak brethren and not of those who are refractory obstinate and perverse Those who are weak and desire to be informed wee must be carefull not to offend as much as in us lies those who are obstinate and self-willed we need not be so carefull to please Quest 5 It is questioned amongst Divines whether Protestants with a safe conscience may go to the Popish Masse or not Answ To this a Reverend Prelate of our Church doth answer negatively and amongst other reasons brought for the confirmation of his answer produceth this drawn from this place because if any of our Religion goe unto their Masses hee sins against his brethren and principally those who are weak before whose feet he laies a stone of offence while by his example he allures and enticeth them unto the same liberty whereby their consciences must necessarily bee polluted Now that it is a sinne thus to offend them appears by these words Woe be unto that man by whom the offence commeth Neither can it be denied but that in so doing hee gives offence at least to the weak because an offence is nothing else then something said or done Minus rectum which gives unto another an occasion of stumbling and falling Now this deed of going to Masse doth give occasion to the weak to suspect that Masse is not a wicked idolatrous action and so consequently makes a way for him to incline and fall unto Popery and Superstition And therefore they sin who do so h Bishop Davenant qu. 7. determ pag. 40. Vers 8.9 VERS 8 9. Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maâ—â—ed rather thâ—n having two hands or two feet to be cast into everlasting fire And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Something hath beene said of these words before Chap. 5 29.30 And therefore I will onely adde a word or two to what hath been spoken Sect. 1 § 1. If thy hand or foot or eye offend thee Si sâ—â—ndâ—lâ—â—â— if it shall offend thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said before comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Claudiâ—s as if our Saviour would say faciet clandicart Whence we may note Observ That sin makes men stumble and halt and fall into danger Rom. 11.11 12. and 14.4 1 Cor. 10.12 and 2 Cor. 11.3 The truth hereof further appears thus wee are commanded First to stand fast in faith and obedience Rom. 11.20 and 1 Cor. 16.13 Galath 5.1 Ephes 6.13 and 2 Thessal 1.15 and 1 Pet. 5.12 and Colos 4.12 and 1 Thessal 3.8 And Secondly to walk in the wayes of God Colos 1.10 And Thirdly to run the race of his commandements Rom. 9.16 and 1 Cor. 9.24 Galath 5.7 Now to fall is opposed to all these namely to standing walking and running For sin makes men fall either I. From obedience and that either Finally as Heb. 6.6 or Dangerously as Hebr. 12.15 Or II. From faith Galath 5.4 and 1 Tim. 6.21 What is here required of us Quest First wee must take heed of Apostasie that Answ 1 being a sin unpardonable Heb. 6.6 and 1. Iohn 5.16 if it be I. After illumination II. If it be a totall relapse III. If it bee conjoyned with presumption against the holy Spirit Hebr. 10.26 there remaines then no more sacrifice for sin Secondly wee must take heed of the cosen Answ 2 Germaine or rather brother unto this Apostasie namely the contempt of Christ or the Spirit or the Word and graces of God These which follow were the great sins of the Pharisees to wit I. They spake against Christ and his Word Matth. 12.25 and Marke 3.22 Hee casteth say they out Devils by the helpe of Beelzebub c. II. They contemned the means of grace the Word and Sacraments III. They abused the gifts and graces of the Spirit namely illumination and compunction IV. They spake often against their own consciences And therefore wee must take heed of these sinnes which lead unto a totall relapse wee must not speak against Christ or religion wee must not despise the means of grace that is either neglect or abuse the Word or Sacraments wee must walke according to our light and knowledge and be obedient to all the good motions of the Spirit and we must principally beware of sinnes against conscience because they lead unto Apostasâ—â— and Atheisme Yea Thirdly wee must take heed of all sinne Answ 3 whatsoever because nothing is so little that it shall goe for naught Yea because every sinne is mortall Wee must beware wee fall not I. From the course of our obedience and service of God unto the service and obedience of Sathan And II. From the liberty of the sons God into the snares and captivity of sin and satan 1 Timothy 2.25 III. We must take heed that we decline not from the grace of God for so long as we live holily God will protect us but if we tempt him we may justly fear that he will leave us IV. We must beware lest we fall from the comfort of the holy Spirit Ephes 4.29 we must not grieve the holy Spirit V. We must take heed
thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and
bestow grace by CHRIST and the benefits that wee reape by him It lets us see how wee are justified before God by Christ and how for his sake God is reconciled unto us promising peace and joy unto us in Soule here and glory and felicity in Heaven hereafter and thus it workes comfort and sweet consolation What is the office and use of the Law that our Quest 2 Saviour sends this young man unto it keepe the Commandements First the Law of God doth admonish all Answ 1 men of that rule of righteousnesse unto which God created them yea which they were able to observe and keepe when they were first created and which God justly yet requires of all Wee know that in civill things the violation of a Law doth not take it away or abolish it but although there be transgressions of the Law daily yet the Law stands firme So Adams breaking of the Law hath not abolished this rule of righteoosnesse which was given unto man at first to walke by but it is immovable and doth still expresse and shew that Righteousnesse and obedience which men owe unto God as unto their Creator And this Law the Lord would have to be made knowne unto all men that every one might understand his obligation thereunto Secondly the Law doth leade us to the acknowledgement Answ 2 of an infinit debt that is it humbles it terrifies it condemnes unto perpetuall Prison all the violaters of the tenne Commandements Matth. 18. The Law accuseth Iohn 5. There is one which accuseth you even Moses it kils men and leaves men deprived of all comfort it affects with shame and blushing Our Saviour being about to leave the Earth Luke 24. gives charge to his Apostles to preach Repentance and therefore the office and use of the Law is to urge and perswade unto contrition and sorrow for sinne and the breach of the Law Yea without the true knowledge of the Law either Epicurisme or Pharisaisme doth raigne amongst men Thirdly the office and use of the Law is to Answ 3 shew to those who are regenerated and justified according to what Rule their obedience should be begun exercised and continued Iohn being asked by divers of his Hearers what they must doe Answers they must be just charitable and faithfull and bring forth fruits worthy of repentance Luke 3.8 11 12. c. Which workes were prescribed unto them in the law and from it And all those precepts which Christ ever and anon gives concerning good workes are agreeable unto the Law and therefore our lives must be framed according to the rule of the Law and the direction thereof Quest 1 Why must the law be observed Answ 1 First because God commands it Now an Argument drawne from the authority of Christ or God should be of great force with Christians CHRIST would not dissolve the Law Christ ever and anon sends us unto the law and God commands us to obey the Law and therefore great reason there is that wee should labour and endeavour to observe and keepe the Law Answ 2 Secondly the observance of the law is the worship of God for the workes commanded in the Law are in themselves good and the Law is a manifestation of God and his will and therefore we ought to labour to obey it Answ 3 Thirdly wee should be carefull to observe the Law because thereby we labour to imitate God Math. 5.48 and 1 Peter 1.13 c. And Answ 4 Fourthly because in so doing we glorifie our God Math. ◠16 Philip. 2.15 And Answ 5 Fifthly because by our obedience we testifie our love unto God Iohn 14.15 And Answ 6 Sixthly because thereby wee confirme our election and vocation 2. Peter 1.10 And Answ 7 Seventhly because by inuring of our selves unto good workes we shall facilitate our obedience Vsus Promptos facit Use makes men perfect and prone both I. Unto a holy labour in that which is good And also II. Unto a godly warring and fighting against sinne and whatsoever is evill And Answ 8 Eightly we ought to strive to obey the Law and to fructifie in the practice of holy workes because the felicity and happinesse of our estate doth encrease by the augmentation of our sanctity and the nearer we approach to the nature of blessed Spirits Answ 9 Lastly by our observation of the Morall law we shall be a meanes to winne and gaine our Brethren Philip. 2.15 and 2. Peter 1.12 And therefore great reason there is that we should labour to obey it Sect. 4 § 4. Iesus saith unto him These c. Quest Why doth our Saviour here in answer to the young mans question omit the Precepts of the first Table and recite onely those of the second Answ 1 First not because the Precepts of the second Table are chiefe in dignity or more excellent then the first for the duties of the first are more excellent then the duties of the second Nor Answ 2 Secondly because the more principall Precepts of the first Table doe not belong unto the present cause namely salvation for they are principally requisite unto salvation But Answ 3 Thirdly our Saviour names onely the duties of the second Table because in these wee are most easily deceived and soonest by Sathan and our owne corrupt nature over-reached And Fourthly because our true obedience to the Answ 4 second Table is but a fruit effect or consequent of our obedience unto the first He that is carefull to performe those duties which God requires of him in the second Table towards his Brother and that because God requires it gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table Read Galath 5.6 and 1. Iohn 4.20 Fifthly our Saviour to this young man recites Answ 5 onely the precepts of the second Table because the Jewes held these so vulgar easie that there were few but thought that they observed and kept these sufficiently enough as this young man plainly saith All these have I kept from my youth vp And therefore for the suppressing of this presumption and rectifying of this vulgar errour our Saviour by the rehearsall of these precepts would teach them that they observe and keepe none of them as they ought to doe § 5. Honour thy Father and thy Mother Sect. 5 What is the honour that Children owe unto Quest 1 rheir Parents To this the Hebrewes answer Answ They owe unto them maintenance and reverence they should give them meat drinke and cloathing they should lead them in and lead them out And they adde further we reade Honour the Lord with thy substance and Honour thy Father and Mother thou art to honour God with thy substance if thou have any substance but thou art to honour thy Parents whether thou have any substance or not for if thou have not thou art bound to begge for thy Parents So saith R. Salomon in his Glosse vpon Levit. 10.3 Whether ought wee to love our Parents or Quest
as most perfect that he might follow after them All the Commandements saith he have I kept from my Childhood What lacke I yet As if he would say The precepts of Gods Law I have fulfilled from my youth with an easie labour and therefore I intreat thee to prescribe unto mee some more perfect workes that I may exercise my strength and power in them Now Christ that he may convince him of his errour propounds unto him a peculiar precept of tryall by which it will appeare that he neither loves God with all his heart nor his neighbour as himselfe and consequently that he had not as he dreamed as yet fulfilled all the Commandements of God Answ 2 Secondly this was both a Counsell and a Precept though not to all yet to this one man to discover his Hypocrisie and vaine confidence which he had in himselfe as though he had kept the Law when he was farre from it And therefore Bellarmine erres here in saying That in these words of Christs If thou wilt be perfect goe and sell all c. Is given as a common Counsell of perfection or of supererogation for there is given a peculiar precept of probation exploration and healing or reducing this young man who was self-econceited of his owne strength and performances Answ 3 Thirdly or wee may answer that this is a Precept and not a Counsell Goe saith Christ sell all thou hast which words beare the forme of a Command and againe Mark. 10.17 Christ saith This thou wantest but wee are commanded to supply those things which are defective in us Philip. 3.13 Yea these words If thou wilt bee perfect are in the effect the same with these If thou wilt enter into life now if wee would be saved our Saviour sends us to the Law Keepe the Commandements And therefore this is not a Counsell but a Precept Answ 4 Fourthly it is not onely a peculiar precept given to this young man but a generall Precept unto all To love the Lord with all their hearts and to be content when the Lord requireth for Christs sâ—ke to leave all we have Calv. inst 4. Ca. 13. § 13. Fifthly some Precepts are Answ 5 I. Observatoria given for observation and practice and thus the Precepts of the Law were given that they might be obeyed and done And II. Some are Probatoria for tryall and these Precepts are either First for the approving of our sincerity and thus Abraham was commanded to offer vp his Sonne Isaac Secondly for the reproving and detecting of our Hyprocrisie And thus this young man was commanded to sell all c. Object If it be objected That he was no Hypocrite because the Text saith Christ loved him Mark 10.21 I answer Answ 1 I. There is a double Hypocrisie namely First an Artificiall Hypocrisie and this I conceive he had not And Secondly a Naturall Hypocrisie and this he was tainted withall for the discovering whereof unto him our Saviour gives him this Command II. There is a threefold love of Christ to Answ 2 wit First generall towards all his Creatures and thus he loved this young man but not thus onely And Secondly particular towards every good thing whether proceeding from a renewing grace which this young man had not or from a common and generall grace or from a restraining grace which preserves from sinne and evill And this the young man had and for this CHRIST loves him And Thirdly there is a proper love towards those who are Regenerate and borne anew and thus he loved not this young man Sixthly Bellarmine erres here in saying Answ 6 That the young man spake true when he said All these have I kept Seventhly grosse and palpable is the errour Answ 7 of the Cardinall to say or thinke That to sell all and giue it unto the poore is a worke of perfection and supererogation above all the Commandements of God for the Apostle saith If I shall distribute all my goods for food for the poore and have not love it profits mee nothing 1. Corinth 13.3 By which it evidently appeares that this worke which Bellarmine extols above all the Commandements of the Morall Law is nothing further then it is subordinate to the precept which enjoynes love unto our Brother Yea it is evident also that this worke may be done by those who are void of true Christian love and consequently which are guilty of the breach of the whole Law which is fulfilled by Love and consists in Love And therefore to sell all and give it unto the poore is not a worke of perfection or supererogation which transcends the Law of God If the Reader would see how Bellarmine excepts against divers things which hath beene said and how all his instances are full answered let him read B. Davenant de justit actuali Cap. 44. Page 510 511. and Dr. Willet synops Page 322. This place is further urged for proofe of the Object 2 vow of voluntary poverty CHRIST here saith If thou wilt be perfect goe and sell all thou hast and give it to the poore and come and follow mee Now this is properly to follow Christ to lacke propriety and live in common and thus the Apostles followed Christ Rhemist First for the full answer to this Objection I Answ 1 referre the Reader to BP Mortons appeale Lib. 5. Cap. 4. § 3. And because it is there answered not onely learnedly but clearly and plainly also I will therefore but adde a word or two Secondly these words are a speciall precept of Answ 2 triall as wee said before and therefore are not to be made a generall observatory command or a Counsell of perfection Answ 3 Thirdly this is not a generall precept to all but given to this one man to discover his Hypocrisie and vaine confidence that he had in himselfe as though he had kept the Law which he came farre short off Or Answ 4 Fourthly this personall and particular command was given by Christ to this young man because he was called to become a Disciple of Christ and to preach the Gospell Luke 9.59 And therefore this precept being given not generally to all but particularly to him alone wee must not make a generall rule of a speciall commandement or example Answ 5 Fifthly Gulielmus de S. Amore as he is cited by Aquinas Thom. opusc 19. Thus expoundeth this precept Goe and sell all c. Ibi mandatam nobis esse paupertatem habitualem c. Our Saviour here requireth a habituall not an actuall poverty that is he commandeth us not to distribute and give actually all away that wee possesse but onely requireth an habituall poverty that is when the confession of the name of God and the glory of CHRIST so requireth Tum omnia deserere parati simus Then wee should be ready to leave all c. Answ 6 Sixthly the Apostles themselves had propriety Peter had a house Iohn had to provide for the Virgin Mary whom CHRIST commended unto him and Matthew made a Feast of
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
knowledge of God and the faith of Christ Answ What is Regenerated in those who are regenerated Quest 4 The whole man that is Answ as well the body as the soule but it begins in the mind and therefore the Apostle exhort us to labour to be renewed in the spirit of our minds Ephes 4.23 Rom. 12.2 Who Regenerates Quest 5 CHRIST as God by his Spirit Answ and hence the Apostle saith Yee are taught by Christ Ephes 4.21 and yee are created anew according to God vers 24. Unto whose examplar or according to whose Quest 6 patterne is Regeneration to be wrought According to the exemplar Answ and similitude of Christ For those who are regenerated must labour and endeavour to be like unto Christ 1. Iohn 3.3 Wherein doth Regeneration consist Quest 7 In the putting off the old man Answ and putting on the new Ephes 4.22 What are the parts of this new man which is Quest 8 to be put on True righteousnesse and holinesse Ephes 4.24 Answ Where and when is Regeneration to be Quest 9 wrought Answ In this world and that while wee live but it shall be perfected in Heaven Quest 10 For what ends doth God Regenerate us Answ 1 First that wee might serve him in righteousnesse and true holinesse Luke 1.74 75. And Answ 2 Secondly that wee might be saved at the last day Iohn 3. These eight last Questions I have onely briefely named because if the Reader would see them all enlarged let him read Zanch in Ephes Cap. 4. Page 327. 328. 329. 330. 331. Quest 11 By whom or by what meanes is Regeneration wrought Answ 1 First by the holy Spirit as the immediate cause Iohn 3.5 And therefore wee must not resist the holy Ghost nor greeve him nor quench his motions but waight carefully for his comming and attend diligently unto his cals and cry mightily unto the Lord to give his holy Spirit unto us Answ 2 Secondly Regeneration is wrought by the knowledge of Christ or by the word which is the instrument to beget the knowledge of Christ in us Ephes 4.21 Iames 1.18 And therefore two things are here required of us if we desire to be regenerate namely I. Wee must attend constantly to the preaching of the word because the mouth of the Minister is the conduite pipe by which the seed of the word and the life of grace is derived unto us II. Wee must hide the word in our hearts it is a seed now if the seed be hid in the earth it will spring vp it is a medicine and if it be taken downe it will heale it is a pure Fountaine and therefore if we delight our selves therein it will purge the word is a quickning word and is full of life and therefore if we be carefull to listen to the counsell and direction of the word and to embrace it and walke according thereunto it will be a meanes to animate and enliven us Quest 12 What are the fruits and effects of Regeneration Answ 1 First a striving strugling and wrastling against sinne for those who are regenerated will contend with and warre against sinne as their greatest and deadliest Enemy Now because naturall and unregenerate men often resist sinne it will be convenient to shew the difference betweene the striving of the Regenerate and Unregenerate man I. The first difference shewes it selfe in the very faculty resisting For First the naturall morall and unregenerate man doth not resist sinne with the Will but with the Conscience for the Will consents unto sinne and would sinne but the Conscience reclaimes him with-holds him from sinning and makes him that though he would willingly yet he dares not the Dog desires the meat which hee sees hang or lye by him and would gladly eat it but forbeares for feare because the whip hangs by and he knowes he shall be beaten if he doe Thus the Will of the wicked man runnes after sinne but the terrour and feare of punishment makes the Conscience withstand But Secondly the Regenerate man resists sinne with the Will as well as with the Conscience as he would not be punished so he would not sinne and he forbeares tasting of the forbidden fruit because it is hurtfull unto him and because he loves it not Malum quod volo Romans 7.19 Paul conceived sinne to be an evill and therefore with his will resisted it and those who are Regenerate assoone as they know a thing to be sinne so soone they hate it because it is sinne and not for feare of punishment This difference betweene the good and bad mans abstinence from sinne is so cleere that Horace by the light of nature could see it and thus lively expresse it Oderunt peccare maliformidine paenae Oderunt peccare boni virtutis amore And therefore if wee desire to know whether wee be Regenerated or not we must not so much enquire whether wee hate sinne or not Or whether wee resist it or not As wherefore whether for the feare of punishment or for the love of God and hatred of sinne as sinne though no punishment were allotted thereunto by God at all II. The next difference betweene the striving and strugling of the Regenerate and Unregenerate man against sinne shewes it selfe in the object of the Contention and strife For First the naturall and morall man for the most part at least if not alwayes strives and warrs onely against grosse and enormious sinnes and such as are obvious and odious unto men but for lesser sinnes which the world makes lesser matter of or which are unseene and unknowne unto men they care not to withstand or resist at all Wicked thoughts evill words jeasting which is not convenient and the like they never regard by which they shew plainly that they feare more to offend and displease man then God But Secondly the Regenerate man wrastles and warres against all sinnes whatsoever whether great or small whether externall or internall whether of omission or commission yea hee not onely strives against those evill things which are conspicuous to the eye of the World but also greeves for and strives against his faint endeavours and drousinesse in the performance of good workes yea against all evill workes Lascivious lookes and corrupt thoughts And therefore if wee desire to know whether wee be Regenerated or not let us examine whether wee beare an equall hatred unto all sinnes alike whether wee are equally watchfull against all sinnes alike and whether wee equally warre against all alike because they are sinne and seene and taken notice of by God and displeasing unto him III. The next difference betweene the striving of the Regenerate and Unregenerate man against sinne shewes it selfe in the consideration of those things which move unto this strife or in the thing striving The Apostle Paul saith The Flesh lusts against the Spirit and the Spirit lusts against the flesh Galath 5.17 Whence observe two things viz. First in the Regenerate man the Spirit lusts against the Flesh that is Spirituall
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
to argue thus He is unjust who gives to unequall Labourers an equall reward against his covenant and bargaine But J have not done it against my bargaine for J agreed with you all for a penny a day And therefore I am not unjust neither have I done thee any wrong II. Because thou hast that which thine is verse 14. Take that thine is â—iz of the Steward where he argues thus Jnjury is not done to him who hath as much wages as he agreed for but thou hast as much as thou didst agree for therefore take that thine is for thou art not wronged III. Because J will give to this last freely as much as I give thee by covenant verse 14. where he argues thus He which giues unto all as much as he covenanted for and gives unto some more then they deserve is bountifull to some but unjust to none But this is all I have done and therefore I doe thee no wrong IV. Because I have absolute right and power over that which is my owne verse 15. and therefore whatsoever L doe therewith is done without any injury to thee at all V. CHRIST confirmes his proposition by retorting the Arâ—ument vpon him that murmures Thine eye â—â—vill because I am good vers 15. Thou enviest â—y bounty and liberality and thereby art injurious both to me and them unto whom it is extended § 5. Wee have borne the heate of the day Sect. 5 Because before the Labourers were hired to worke a day and here they say they have borne the heate of the day therefore it will not be amisse to consider what a day is An Hebrew day is either naturall or artificiall First a Naturall day is the space of 24 houres containing also both the morning and the evening which are the bonds of every day Now the Evening is of two sorts viz I. From the ninth houre to the setting of the Sunne II. From the setting of the Sunne to the shutting in of the night Levit. 23.5 In the first Moneth and the fourteenth day of the Moneth betweene the two Evenings shall be the Passeover of the Lord. Secondly an Artificiall day is the space of time from the rising of the Sunne to the setting and therefore is longer in Summer and shorter in Winter Now the Labourers were hired to worke an Artificiall and not a Naturall day Sect. 6 § 6. Take that which thine is and goe thy wayes As all Scriptures so this was written for our instruction and admonition for some we see here to be rejected of God but not through any default of his but of themselves that we thereby might learne to beware least otherwise we fall into the same fault For when God calls men unto salvation and life eternall they are not then all of one and the same mind Quest How many sorts of men are there under the call of the Gospell Or within the visible Church of Christ Answ In the vissible and externall Church are foure sorts of Persons namely First some may but will not heare the word and call of God like the Adder who stops her cares Read for the proofe hereof Psalm 85. and 95.8 Rom. 10.16 Matth. 23.37 Now such as these God will never admit unto his glory and glorious Kingdome Secondly some embrace the Gospell for temporall respects The Lord blessed Obed-edom and all his house so long as the Arke was with him and a blessing doth attend vpon those who favour promote and embrace the Gospell and therefore many accept of the word that they may be blessed in outward things and reject and sleight it when affluence and abundance doth not accompany it Now unto these the Lord will never give Heaven Thirdly there are many idle persons in the Lords Vineyeard who will neither labour themselves nor suffer others to worke for an idle man is an impediment to others and a disturber of others Some deride others for their devotion and despise all duties and exercises of Religion in themselves Some will neither read nor pray privately themselves nor allow of it in others but by scoffes and taunts labour to hinder and deterre them Fourthly in the Church there are many proud murmurers who thinke more highly of themselves then of any other and perswade themselves that their deserts exceed the merit and worth of all other Esa 2.12 Now these with the murmurer in the text God will reject with an abi Take that which thine is and goe thy wayes § 7. Is it not lawfull for me to doe with my Sect. 8 owne what I will Some object these words for to prove a lawlesse liberty to deale with their owne things as they lift because the Lord saith Object May I not doe with my owne as I will First that which God doth is very good and Answ 1 thus it is lawfull to deale with our owne that is we may doe good with that we have for Christ commands us to makefriends of the unrighteous Mammon and St. Paul chargeth the rich to be rich in good workes 1. Timoth. 6.18 But it is not lawfull to abuse that which wee have neither doe wee learne that of our Heavenly Father Secondly this is Gods speech and his peculiar Answ 2 priviledge and not ours who have nothing simply our owne The text saith plainly May I not doe with my owne c. Whence we learne that the Lord hath absolute power over and right unto all things but what wee have is but lent unto us A Lord may doe what he will with his owne goods but a Steward may not doe what he will with his Lords Now God is the Lord of all things and therefore may give and distribute them as he pleases and to whom he will but we are but Servants and Stewards and therfore we must use that which we possesse according to the will and pleasure of our Lord. § 8. Many are called Sect. 8 Our Saviour in these words would teach us Observ That many are called who despise and sleight their calling Prov. 1.24 c. and Matth. 22.14 Luke 14.8 Iohn 3.19 Is not the call of God certaine Iohn 13.1 Quest 1 Rom. 11.29 First there is a certaine effectuall calling Answ 1 Romans 8.28.30 and 1. Thessal 5.24 And Secondly there is an ineffectuall calling Answ 2 Matth. 13.20 Hebr. 6.4 and 16.26 And this is the calling which is here spoken off How is the call hindred Quest 2 First by an errour in Judgement When men Answ 1 thinke themselves secure Esa 28.14 and cry peace peace unto themselves 1. Thessal 5. because they perswade themselves that they are good enough Luke 18.11 then they neglect the day of their visitation and observe not their call Secondly the call is hindered by the love of Answ 2 Sinne Felix trembles but yet the love of Covetousnesse makes Pauls words of no efficacy with him Act. 24.26 When men are drowned in the pleasures of Sinne then they contemne that call of the Lords which would reduce and revoke them from
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
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
the word of God he could not in particular confidently beleeve the promises of the word made unto him in CHRIST Yet faith doth not justifie as in generall it assents to the truth of the word of God but as it is applied to this his principall and proper object to wit the promises of grace made unto us in CHRIST the Mediator Now this appeares thus First because Iustificatio peccatoris pertinet ad bonitatem misericordiam Dei c. Thom. Aqu. 1. qu. Artic. 6. 45. The justification of a Sinner doth belong unto the goodnesse and mercy of God abundantly diffusing it selfe But wee neither can nor ought apprehend or seeke the goodnesse and mercy of GOD beyond and without the promises of grace which are made unto us in CHRIST our Mediator And therefore in these onely as in the proper object is exercised the act of justifying Faith when and as it justifies Secondly this is evident also from the distribution of the word which is divided into the Law and the Gospell Now in the Doctrine of the Law wee neither must seeke nor can have Justification because the conscience of every man who hath any in-sight into himselfe will tell him that he can never be Justified by that legall covenant hee not being able to fulfill the Law And therefore it remaines that Justification is to be sought onely in the Gospell that is in the promises of grace and that the act of faith as it justifies is principally to be directed unto these promises Thirdly this is manifest from these two cleare testimonies of Scripture namely I. Acts 13.38 39. For by Christ is preached unto you the forgivenesse of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses II. Romans 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Bp. Davenant in Colos 1.4 Page 32. Sect. 3 § 3. Ye shall receive Observ Our Saviour by saying that we shall receive whatsoever we aske would teach us That if we desire to receive we must aske if we would have our wants supplied or our evils redressed and removed we must pray Read Matth. 7.7 and 1. Thessal 5.17 and 1. Timoth. 2.1 8. and James 5.13 and 1. Peter 3.7 Quest What necessity is there of praying Answ 1 First wee cannot honour and glorifie our God as we ought except we pray For I. Jt is a principall part of his worship And II. Thereby we testifie that we depend vpon God 2. Corinth 5.7 And therefore if we desire to glorifie and honour our good God there is great reason that we should pray Answ 2 Secondly we cannot be sure to be freed from any evill except we pray Answ 3 Thirdly we cannot be sure of the remission of our sinnes without prayer Answ 4 Fourthly we cannot hope for either furthering or preventing grace from God without wee pray unto him Answ 5 Fifthly we cannot be sure to obtaine or comfortably enjoy any good thing without prayer For I. By prayer we receive those things which we want And II. By prayer wee have liberty to use those things which we have And III. By prayer the good gifts of God are confirmed yea blessed unto us 1 Timoth. 4.5 And therefore if we desire preservation from evill and remission of our sinnes and the grace of God and the possession of those things which are necessary for us we must pray Vers 31.32 VERS 31.32 Whether of them twaine did the will of his Father They said unto him the first JESVS saith unto them verily I say unto you that the Publicanes and the harlots goe into the Kingdome of God before you For Iohn came unto you in the way of righteousnesse and ye beleeved him not But the Publicanes and the Harlots beleeved him And ye when ye had seene it repented not afterward that ye might beleeve him Sect. 1 § 1. Verily I say unto you Observ Wee see that CHRIST here affirmes what he speakes but sweares not To teach us That wee must not sweare Matth. 5.34 and Iames 5.12 Quest 1 Js not swearing commanded Answ There is a fourefold use of swearing to wit First a Religious use in vowing vowes unto God Secondly a Civill use when men are enjoyned by the Magistrates to sweare or examined vpon oath for the finding out of some truth and this I. Sometimes concernes a mans selfe when he is compelled to sweare for the purging and acquitting of himselfe of some crime whereof he is accused And II. Sometimes this concernes a mans Brother when he sweares onely as a witnesse or to testifie something of or for or against his brother Thirdly there is a private use of swearing in the binding of bargaines and confirming of contracts in stead of bonds This is lawfull if reverently and religiously undertaken and seemes to be warranted from Psalm 15.4 Fourthly there is an ordinary and customary use of swearing which is unlawfull and wicked and therefore our communication must be yâ—â— yea nay nay because whatsoever is more comes of evill that is from sinne Matth. 5.36 How many kind of unlawfull swearers are Quest there First there are ignorant swearers who use certaine Answ 1 formes of words which they know not to be oathes or evill as by this bread and the like Secondly there are inconsiderate swearers who Answ 2 take the sacred name of God in vaine when they would not sweare or meant not to sweare but the oath breakes forth suddainly Thirdly there are foolish and unwary swearers Answ 3 who mourne when they sweare and resolve they will not sweare but by and by fall with the Dog to his vomit Fourthly there are erroneous swearers who Answ 4 thinke that it is lawfull to sweare if so be they sweare nothing but truth But wee see that Christ will not doe it but saith it comes from evill even to sweare truthes Matth. 5.36 And therefore he will be a swift witnesse against all such Fifthly there are hasty swearers who as soone Answ 5 as ever they are provoked and angred breake forth into rage cursing swearing and all manner of uncharitable and unchristian speeches Sixthly there are generous and gentile swearers Answ 6 who thinke it a point of generosity to sweare now and then and to confirme with an oath what they affirme Seventhly there are envious and malicious Answ 7 swearers who blaspheme sweare and curse onely out of a contempt of the Children of God and that they may vexe them thereby These should all marke the Counsell of the Apostle Galath 6.7 and take heed that they doe not deceive their owne soules for they cannot deceive the Lord who will reward them according to their wicked workes § 2. The Publicanes and the harlots goe into Sect. 2 the Kingdome of God before you By what meanes the Publicanes and harlots were converted our Saviour expresseth in the next words namely by the preaching of Iohn
but the Scribes and Pharisees were not brought unto the fold of Christ thereby whence we may learne That the preaching of the Gospell brings great sinners sooner home then those who are lesse Observ especially that applaud themselues in a shew of piety Or great Sinners often submit themselves unto the Gospell when lesser Sinners stand out Here Publicanes and harlots are sooner reduced to the faith and obedience of the Gospell then Scribes and Pharisees Who gloried in an externall forme of Godlinesse Vid. Luc. Brugens in hunc loc Quest 1 How doth the truth hereof appeare Answ 1 First thus in great sinners there is a better step for grace to worke upon then in such lesser For the understanding hereof observe That there are two things belonging unto conversion viz. I. The Law which lets us see our sinnes and this worke is sooner wrought in great Sinners and longer a working in such lesser For the Law sooner convinceth a grosse offender of the breach thereof then a proud Pharisaicall sinner II. The Gospell which doth allure us to lay hold upon mercy offered therein Now this is sooner received of him that is wounded with his sinnes then of him who is not sensible of sinne Answ 2 Secondly it is evident thus the lesser sinners can easily defend and excuse their sinnes whereas the greater doe quickly confesse them as is seene in the Publicanes and Pharisees Iohn 9. Quest 2 Whence comes it that some are greater sinners then are others Or that some are great sinners and some small Answ 1 First sometimes this comes from nature for naturally some are of a fairer temper then others and some more vitiously given then are others Answ 2 Secondly sometimes this comes from education for some are more carefully some more carnally brought up and accordingly their outward life is more faire or scandalous Quest 3 Can any man challenge nothing in the worke of his conversion Answ No as evidently appeares thus First there is no merit in him at all either of condignity or congruity Secondly there is no preparation in us of our selves Thirdly there is no power in man to doe any good thing as of himselfe Object Jf it be thus then man is excusable if he can doe nothing in the worke of his conversion then the fault is not in him if he be not converted Answ 1 First we once had power and free will to doe whatsoever God should command us and willingly we lost it and therefore we are not excusable Answ 2 Secondly although we can doe nothing of our selves yet God hath graciously provided a meanes sufficient namely CHRIST which meanes the Angels had not And therefore we are not without fault if we be not converted Answ 3 Thirdly God hath given his Gospell unto us and therein CHRIST is offered unto us and unto all and propounded unto all that will repent beleeve and obey and therefore we cannot be excused if we be not converted Answ 4 Fourthly there is no man deprived of all meanes and all grace and therefore none are without blame which are not converted All men have some naturall helpes which they neglect for which neglect they are justly punished As for example I. Mens Creation might teach them Gods mercy II. Gods protecting of them and providing for them daily should allure them to rely vpon God and to trust in him but they take no notice of these or the like things Fifthly men have the booke of the Word Answ 5 vvhich teacheth them vvhat they should doe And therefore those vvho disobey cannot be guiltlesse And Sixthly men have the Booke of Conscience Answ 6 vvhich checkes them vvhen they doe amisse And therefore those vvho sinne against conscience are not to be excused Seventhly God often gives generall graces to Answ 7 those who are out of CHRIST vvho cannot be excused when they neglect and abuse those graces Eightly he vvho neglects grace offered sinnes Answ 8 inexcusably but GOD offers grace in the Gospell and wee neglect it And therefore vve are inexcusable Ninthly he that transgresseth the Law of nature Answ 9 sinnes inexcusably but he that breakes the Morall Law violates the law of nature that being vvrit in our hearts at first some glimpse thereof remaining still and therefore no transgressours of Gods Law can be held guiltlesse or innocent Tenthly he that violates the Law of nature sins inexcusably Answ 10 but he which heareth seeth his misery and understands that salvation is in CHRIST sinneth against the Law of nature if he neglect him because even nature teacheth us to wish vvell and do vvell unto our selves and to lay hold upon that vvhich is good for our selves and therefore none vvho neglect CHRIST are to bee excused Lastly the reason of our impotency in doing Answ 11 good is founded and built upon our ovvne unwillingnesse hard-hartednesse and aversenesse because vve neither love nor desire to obey God and not from any necessity in the Will or understanding The Devils cannot but sinne because the povver of grace is taken from them but it is not thus vvith us vvho have this povver of grace but resist it And thus vve see that none can be vvholly guiltlesse or excusable vvho are not converted unto God How is grace vvrought ordinarily in great Quest 4 sinners Or hovv are Publicanes and harlots converted unto Christ The manner of vvorking grace in prophane persons and great sinners for the most part is this Answ They see and observe tvvo things to wit First their ovvne misery Here observe that they ascend to the sight of their misery by these steps I. They see their ovvne sinnes which they have committed against God II. They see the severity of that Law vvhich they have transgressed and of that Lord vvhich they have offended into vvhose hands it is a fearefull thing to fall Hence III. They tremble and feare by reason of the righteous judgements of God And IV. Greeve and mourne that by their sinnes they have roused a sleeping Lyon and incensed and stirred up against them so potent a Foe And V. They confesse and acknowledge that they are unworthy to come unto God or to receive mercy from him Secondly they see Gods Mercy and attaine unto the sight thereof by these degrees I. They see the Promises of the Gospell and the condition of Repentance expressed in the Gospell Then II. They come humbly unto CHRIST desiring that hee would be pleased to mediate and intercede unto his Father in their behalfe and to reconcile him unto them And III. They accept of the conditions which the Gospell requires that is they promise unto God that if he will give them an interest into Christ and for his sake make good the promises of the Gospell unto them that they will repeat them of their sinnes by-past and labour to obey him for the time to come and expect salvation onely from him Then IV. They come unto the holy Eucharist as a symboll and confirmation of all these
Sect. 3 § 3. And yet yee repented not Quest 1 What are the parts of true Repentance Answ Repentance consisteth of these two parts ro wit I. Contrition or humiliation II. Conversion or reformation First Repentance consisteth of Contrition or humiliation as appeares by the consent of languages For repentance is called in Hebrew Nacham which signifies Irking and in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after-griefe and in Latine Poenitentia which imports the paines of griefe which harmony of Languages shew that Contrition and humiliation is a part of Repentance Object 1 The Apostle 2. Corinth 7.10 saith That Godly sorrow worketh Repentance where sorrow is distinguished from repentance as the cause is from the effect And therefore sorrow or contrition is not a part of Repentance Answ This word Repentance sometimes signifies onely one part of Repentance and sometimes onely the change and alteration of the mind and sometime onely the touch of the affection First sometimes Repentance signifies onely eno part of Repentance as in the place objected and Ierem. 18. If they repent it shall repent mee c. That is J will alter my mind and repent me of myh threatnings Secondly sometimes Repentance signifies onely the change and alteration of the mind as Acts. 11.18 where they call the strange change of their mind by the descent of the holy Ghost Repentance Thirdly sometimes Repentance signifies onely the touch of the affections as Genes 6. It Repenteth me that I made man and Acts. 26.20 And he shewed unto them that they should repent and turne to God where Repentance being so plainly distinguished from conversion must needs be restrained to the signification of sorrow and humiliation And as from this place we may not gather that Repentance is not a turning to God so no more may wee from 2. Cor. 7.10 that it is not a godly sorrow One part is not a cause of his fellow-part but sorrow is a cause of the change of the mind 2. Cor. Object 2 7.10.11 Therefore sorrow and change of mind are not fellow-parts of repentance One part may be a cause of his fellow-part Answ as the sanctification of the soule is a part of the sanctification of the body and yet both are parts of sanctification Contrition seemes to be a part of the change Object 3 alteration of the mind for what greater change can there be then for a hard hart to turne soft and this is contrition and humiliation Therefore humiliation and alteration are not two distinct parts of repentance The Apostle himselfe 2. Cor. 7.10.11 distinguisheth them plainly saying Answ Godly sorrow causeth repentance that is the change of the mind for although godly sorrow be a part and peece of that passive change which is wrought in us at the first instant of our calling by God yet it is a cause of the active change whereby we change and alter the purpose and resolution of our hearts before set on sinne and now turne them to the Lord for if we felt not the bitternesse of our sinnes and were truly touched in conscience for them we would never heartely forsake and renounce them Are not the soule threatnings and curses of the Quest 2 Law of themselves availeable unto true contrition for asmuch as Iosiahs heart 2. Chron. 34.27 was troubled upon the hearing of the threatnings Those threatnings were not meerely legall Answ but such as were qualified with some tincture of mercy in the Gospell Afflictions soften our hearts but how no otherwise then as wee apprehend Gods mercy in them so Iosiah apprehended mercy in those threatnings looking upon them as proceeding from Gods Love and accounting of them as the wounds of a friend and thence came the melting of his heart Secondly the next part of Repentance is Coversion or Reformation observe in this part as in the former the harmony of Languages Repentance is called in Hebrew Theshuba a turning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-wit in Latine Resipiscentia the be comming wiser after our folly And thus this consent of tongues shew that the two parts of Repentance are Contrition and humiliation and Conversion and reformation Now this second part in a turning from sinne a change not of place but of qualities manners and dispositions from evill to good and this change is twofold viz. First Passive whereby God changeth and turneth us now in this wee are meere patients and God onely workes And this is called Regeneration Secondly Active whereby we being turned and changed by God doe further labour to turne and change our selves And this is called Repentance Read Isa 30.20.21.22 Ierem. 31.18 and 1. Iohn 3.3 What are the properties of true Conversion Quest 3 The properties are these viz. First it must be an orderly change beginning in the soule and so proceeding to the Answ 1 outward man and the actions thereof Ephes 4.23.24 Ierem. 4.14 Secondly it must be a thorow-change both in body soule and spirit 1. Thessal 5.23 Not I. As some doe who turne from one sinne to another Or II. As others who turne their understandings from errour to truth but not their wils from evill to good as those who of Papists become loose and dissolute Protestants Or As those who turne from many sinnes and with Herod doe many good things but yet they remayne unturned from some one speciall sinne Thirdly it must be a constant change for although it be a perfect change in regard of parts as a child is a perfect man yet it is imperfect in degrees and therefore so long as we live we must strive unto perfection Vers 33. c. VERS 33 34. There was a certaine housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built t Tower and let it out to husbandmen and went into a farre Country And when the time of the fruit drew neare he sent his servants to the husbandmen that they might receive the fruits of it c. Observ Our Saviour by this Parable would teach us That God takes paines to plant a vineyard for the fruits sake or that he might have fruit thereof Or That God expects sanctity and obedience according to the measure of grace given The more paines God takes with us the more fruit he expects from us Read Esay 5.2 c. Acts. 17.30 Rom. 6.4 Ephes 4.21 22 24. and 2. Timoth. 2.25 Quest 1 Why must we bring forth the fruit of holinesse according to the favour and mercy shewed unto us and meanes bestowed upon us by God Answ 1 First because God shewes mercy and favour unto men that he might be glorified by their holy lives and unblamable conversations Iob. 35.6 7. Matthew 5.16 Answ 2 Secondly because grace is given unto us that we might fructifie therein and profit thereby 1. Corinth 12.7 that is that we might be brought unto Repentance and the fruits thereof Rom. 2.4 and Titus 2.12 The Talents were given to use unto advantage because he is an unprofitable
the generall they shunne in the particular as if they should say we are no such men and wee hope that God will not so deale with us § 4. Is become the corner stone Sect. 4 What or how manifold is the use of this corner stone Quest Twofold namely First Answ that it should be the head-stone of the building which sustaines the whole house yea by being placed in the corner it doth conjoyne two wals in one the Jewes and Gentiles Secondly that it should be a stone of offence to all that perish and that I. Per modum offensionis because many are offended therewith And II. Per modum condemnationis because many shall be judged and condemned thereby First some perish by falling upon this stone and by being offended therewith Secondly some perish by reason of this stones falling upon them CHAP. XXII Verse 1 2 3. VERS 1.2 3. And JESVS answered and spake unto them againe by parables and said The Kingdome of heaven is like unto a certaine King which made a marriage for his soâ—â—â— and sent forth his servants to call them that were bidden to the wedding and they would not come c. § 1. And IESVS answered and spake unto Sect. 1 them To how many sorts of mâ—n doth CHRIST speake Quest To this a learned Fryar answers Answ Dormisecurè de temp serm 41. That Christ speakes to foure sorts of men namely First to those who are ignorant as a gracious instructer and teacher for he admonisheth the simple and gives to the ignorant wisedome and knowledge Secondly he speakes to those who pray as a sweet and cheerefull Comforter for those who pray in his name shall be heard and their requests granted if it may be for Gods glory and their good Thirdly he speakes to those who are penitent as a faithfull peace-maker and gracious reconciler for he speakes peace to the consciences of those who are truly sorry and contrite for their sinnes Fourthly he speakes to obstinate and obdurate sinners as a wrathfull Judge and terrible avenger For unto such he will speake in his anger and vexe them in his heavie displeasure Sect. 2 § 2. The Kingdome of heaven is like unto a certaine King which made a marriage for his Sonne CHRIST we see here doth expresse our union and communion with him by a marriage because it is a spirituall marriage indeed Whence divers questions may be propounded Quest 1 Whether is our union and communion with CHRIST in all things like unto a marriage or not Answ No for death divorceth and separateth the husband from the wife and the wife from the husband but not us from CHRIST death being the consummation of the marriage of the soule with CHRIST Wee are First contracted unto Christ and that is when we enter into a new Covenant with him and give our selves wholly unto him to serve him and to depend upon him Secondly wee are married unto CHRIST in our soules and that is at the day of death when the soule comfortably enjoyes the presence of CHRIST Thirdly we are married unto Christ both in soule and body for ever and that is at the day of judgement or Resurrection when the body being conjoyned unto the soule they shall both enjoy CHRIST with unspeakeable joy and blessednesse Quest 2 Wherein doth our union and communion with CHRIST resemble a marriage Answ 2 First as at corporall marriages there is joy so also is there at this spirituall For I. The Father rejoyceth in the Bridegroome his Sonne Matth. 3. This is my beloved Sonne And II. The Bridegroome rejoyceth in the Bride And III. The Bride rejoyceth in the Bridegroome For the prpofe of this particular and the formâ—â— reade Salomons Song wherein is lively expressed both the joy and delight of Christ in his Church and of the Church in Christ And IV. The Friends of the Bridegroome and Bride rejoyce at this marriage now these friends are the Angels and therefore it is said That thâ—â—â— was joy in Heaven when the Bride was married to the Lambe Secondly as there is pompe and bravery at corporall Answ 2 Marriages so is there at this Spirituall the Bridegroome decks and adornes himselfe that he may be amiable in the eyes of his wife and the Bride trimmes and tricks herselfe that she may be beautifull in the eyes of her Husband Read Psal 45. Where the rich and royall Robes of CHRIST and the Church are lively portrayed Answ 3 Thirdly as there are Feasts and banquets at corporall Marriages where the guests fit at the table so at the day of Judgement when the marriage of the Church shall be consummate then all the Elect shall sit with Abraham Isaac and Iacob in the Kingdome of God and shall feast with the Lambe Who are invited and called to this Spirituall Quest 3 marriage of Christ Hereunto are called both First the Jewes by the Prophets of the Lord Answ and by Christ himselfe And also Secondly the Gentiles by the Apostles and Ministers of Christ And therefore wee must not neglect this call but labour that we may be married unto our Lord Christ by an everlasting covenant Why must we be thus carefull to be married Quest 4 unto Christ First because he is the Sonne and Heire of the Answ 1 King of Kings and therefore wee can no way be so much advanced raised and promoted as by this marriage 1 Corinth 3.21 All things are yours if yee be Christs saith the Apostle yea Christ is the Sonne of God and God with God and therefore if we be united unto Christ we are ingrafted as it were into God and made his children Answ 2 Secondly Christ is adorned with all vertues and graces and is worthy of all praise but we are destitute and deprived of all graces and vertues and worthy of nothing but shame and disgrace And therfore great reason there is that above all things we should labour to contract this marriage and unite our selves unto Christ Here observe what Christ is without us of himselfe and what we are of our selves without Christ I. Christ of himselfe without us is First most faire yea the fairest amongst men Psalm 45. And Secondly most rich for all Power is given to him and all things are his And Thirdly most noble hee being the onely begotten Sonne of God And Fourthly most vertuous and gracious all graces being in him without measure II. We of our selves without Christ are First most deformed and loathsome to looke upon Ezech. 16. And Secondly most poore and beggerly destitute of all grace and goodnesse Revel â— 18 And Thirdly most base of birth our Father being an Amorite and our Mother an Hittite Ezec. 16. And Fourthly most vitious having the seed and spawne of all manner of iniquity in us And therefore seeing there is such an immense and vast disproportion betweene our Lord and us how should we desire this marriage how should we endeavour after it and how happie should â—â—e â—â—â—ke our selves if Christ would but
may be demanded Why doth the Lord punish transitory Quest and temporary sinnes with perpetuall punishment and eternall condemnation First because man sinnes against God in aeterno Answ 1 suo as long as he lives therefore he shall be punished by God in suo aeterno as long as he lives that is for ever and ever Secondly the staine blot guilt and pollution of Answ 2 sinne is eternall never to be wiped off and therefore the fire and torments of Hell are eternall Thirdly the sinne committed is an offence against Answ 3 an infinite God and therefore the punishment ought to be infinite and that not onely in bitternesse but in duration and continuance also Fourthly man by his sinne and fall lost a good Answ 4 which else would have beene eternall and therefore he hath justly acquired an eternall evill Fifthly the will of wicked men is eternall in evill Answ 5 for they would sinne for ever if they could and therfore it is just with God for ever to punish them Sixthly the principall faculties erre infinitly and Answ 6 therefore deserve infinitly and eternally to be punished For I. When the reasonable faculty prefers a finite thing before an infinite it erres infinitly in judging II. When the concupiscible faculty preferres a finit thing before an infinite it erres infinitely in desiring III. When the irascible faculty preferres a finite thing before an infinite it erres infinitely in adhering And therefore when men in their judgments and affections actions preferre evill before good sinne before grace Earth before Heaven and the Devill before God they erre infinitly and therfore deserve eternally to be punished Seventhly the wicked reprobate can never truly Answ 7 repent him of his sins cōmitted and therefore God will never change his sentence or their punishmēt § 6. Weeping and gnashing of teeth Sect. 6 What are the torments of Hell Quest Intollerable colde and unquenchable heate Answ whence the holy Ghost here mentions Weeping and gnashing of teeth First weeping which comes from the moistnesse of the eyes is occasioned provoked by heat Secondly the gnashing of the teeth comes from cold August de gaud Elect damnat imp Or I. Weeping commeth because of that fire which can never be quenched And II. Gnashing of teeth because of that worme which never dies Or First weeping comes from sorrow And Secondly Gnashing of teeth from fury and rage Bernard Acts 7.54 Quest 2 Why will wicked men thus weepe for sorrow and gnash their teeth for anger and madnesse Answ Because their misery is unspeakeable their condition most miserable their torments intollerable their case deplorable and their paines irremediable For First they live so as alwayes a dying but so die as that they alwayes live And Secondly they which torment and inflict punishment shall never be weary and those who are tormented and punished shall never be killed And Thirdly at the day of Judgement when this weeping and gnashing of teeth shall begin they shall be deprived of all comfort and plunged into the pit of perpetuall paine For I. If they looke below them they shall see Hell which gapes for them II. Jf they looke above them they shall see an angry Judge who frowneth upon them III. If they looke within them they shall see a gnawing worme of conscience IV. Jf they looke without them they shall see the world and Elements on fire And thus nothing remaines for them but a certaine fearefull looking for of Judgement to come Vers 16 17. VERS 16 17. And the Pharisees sent out unto him their Disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men Tell us therefore what thinkest thou Is it lawfull to give tribute unto Caesar or not Sect. 1 § 1. We know that thou art true Quest How many good properties of a good Master doe these Disciples observe and confesse to be in CHRIST Answ These three namely First that he is true that is a constant affirmer of truth and a stranger to lyes dissimulation and falsehood And Secondly that he teacheth the way of God in truth they call the Law and the Commandements of God the way of God and they confesse that Christ is a sincere and faithfull interpreter of them And Thirdly that he careth for no man that is as they will expound it that he regardeth not the person of any that is neither of Caesar nor Herod nor the Pharisees nor their Rulers And these are indeed three excellent good properties of a good Preacher and were truly in CHRIST Sect. 2 § 2. And teachest the way of God in truth Quest How manifold is truth and what truth is here meant There is a double truth to wit Answ First Veritas Christi the truth written and of this they speake in this place Thou teachest the way of God in truth Secondly Veritas Christus the truth begotten and of this Christ speaketh John 14.6 I am the truth Now Christ did the former Doctrinally and he was the latter Essentially Squire 2 Thes 2. Page 565. § 3. Thou regardest not the person of any Sect. 3 What is meant by this word Person Quest First sometimes it is taken for quality or estate Answ 1 and thus here Thou regardest no mans Person that is thou respectest not the quality greatnesse place or authority of any Secondly sometimes it is taken for a substance Answ 2 or for a thing subsisting by it selfe Ratione individuâ sed finitâ and thus Angels and men are Persons Thirdly sometimes it is taken for a substance Answ 3 subsisting by it selfe Ratione individuâ sed infinitâ et immensâ and such are the persons in the divine essence which are indeed distinct but cannot be disjoyned because they are of the same nature and essence yea they are the very divine essence it selfe § 4. Is it lawfull to give Tribute to Caesar Sect. 4 J wholly omit the explication and unfolding of this question because if the Reader would see it illustrated to the life and followed home together with the foure following verses let him reade Mr. Weemsè Of the Judiciall Law of Moses Lib. 1. Chap. 13. Page 49. unto Page 54. VERS 19 20 21. And IESVS said Vers 19.20 21. show me the tribute money and they brought unto him a peny And he saith unto them whose is this image and superscription They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things which are Caesars and unto God the things which are Gods § 1. And they brought unto him a Peny Sect. 1 What was this peny Quest This peny was their Tribute money Answ For the better understanding hereof observe That there were two sorts of pence in use among the Jewes namely First the common peny which valued of our money 7. d. ob and of this our Saviour speakes Chapt. 18.28 Secondy the peny of the Sanctuary
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
hence to conclude that therefore fornication is a veniall sinne were I. To fall into a heathenist errour Non est flagitium juvenem fornicari who thought that for a young man to commit fornication with a single woman was a pardonable offence II. This were to contradict and oppose the Apostle Paul even in the very termes who distinguisheth and distinctly nameth Adultery and Fornication and positively affirmeth that not onely the Adulterer but also the fornicator shall never enter into the Kingdome of heaven 1 Cor. 6.9 13. Answ 4 Fourthly in good workes there is such a difference of degrees betweene the greatest and the least as there is in sinnes now the Papists say that the least good workes merit eternall life as well as the greatest and therefore not a mote but a beame is in their eye who cannot see the least sinnes truely to merit eternall death Vers 25 29. VERS 25.26 Woe unto you Scribes and Pharisees hypocrites for ye make cleane the outside of the cup and platter but within they are full of extortion anâ— excesse Thou blind Pharisee cleanse first that which is within the cup and platter that the outside of them may be cleane also Object It may here be objected CHRIST is the promised seed Gen. 22.18 in whom all the nations of the earth are blessed Galath 3.16 who was not sent to condemne the world but to save it Iohn 3.17 and 12.47 â—cts 3.26 and will he twit and reproach and disgrace with reproachfull termes and names any Yea although they were sinners yet he is mercifull and meeke of whom it was foretold That he should be like a Lambe dumbe before the shearer not opening his mouth against his persecuters and we are commanded by him to learne of him to be lowly and meeke Matth. 11.28 And therefore how doth he now upbraid so tartly the Scribes and Pharisees Answ CHRIST doth not calumniate or reproach them out of hatred as they doe him Iohn 7.20 and 8.52 but out of love Indeed we read that he called Herod Foxe and the Pharisâ—es fooles and blind guides verse 16. and blind Pharisees verse 25. and painted sepulchers verse 27. and hypocrites or dissemblers and counterfeits in many verses of this Chapter but these were onely reprehensions and comminations because they slighted and abused the Gospell Hence then we may learne Obser That the true Ministers of God are sharpe and tart in reproving the contempt of the Gospell when they see the word which is the mighty power of God unto salvation despised and scorned then they stretch forth their voyces like a Trumpet Esa 58. and become Boanerges Sonnes of Thunder Moses was the meekest man in the world and yet he brake the two Tables for anger when he saw the Idolatry and wickednesse of the people Exod. 32. and afterwards was very angry with Korah and his company Numb 16.15 CHRIST was meeknesse it selfe and yet hee was angry when the Gospell was despised and the Messiah the true Corner stone rejected Marke 3.5 and denounceth many woes against such Contemners verse 13 14 15 16 25 27 29. of this Chapter Paul when the Gospell and word of God was slighted and spurned at separates the Apostles and departs and shakes off the dust of his feet Acts 19.9 Why must the true Ministers of the word be so Quest 1 sharpe and severe in reproving the contempt and contemners of the Gospell First because the Gospell is a great grace Read Answ 1 Rom. 15.29 and 1.11 and 1 Thes 1.5 and therefore it is a great ingratitude to slight or reject it Ierem. 51.9 Luke 19.42 Math. 23.37 Secondly because the contempt of the Gospell Answ 2 is the contempt of God hence CHRIST saith they have not despised you but me Thirdly because the contempt of the Gospell is Answ 3 scandalous to those who are without and makes it evill spoken of And therefore there is great reason that the Ministers of the word should be sharpe in their reproofes of the contempt of the Gospell and that both I. In regard of the contemners whose punishment shall be intolerable if they repent not And also II. In regard of God who is despised when his word is disrespected And likewise III. In regard of the Gospell which becomes odious unto those who enjoy it not when it is slighted and contemned of those who possesse it What is here required of those people or persons Quest 2 who enjoy the word First it is required that they endure patiently Answ 1 the word of reproofe and not wonder when the contempt of Religion is severely and tartly reprehended as wicked children are to be whipped and franticke men must be scourged and those who are lethargicall must be pinched and with a loud voyce called upon so those who doe enjoy the word or have long enjoyed it and doe not regard it are sharpely to be rebuked And Secondly it is required of them to take heed Answ 2 that they doe not provoke CHRIST by the contempt of his word or Gospell If men be offended with us men may mediate for us yea although our sinnes should depresse us and Sathan provoke us and the Law condemne us and the Lord be angry with us yet CHRIST could reconcile us and would if we prize as we ought the word of reconciliation Rom. 8.25 c. and 2 Cor. 5.19 20. But if CHRIST be angry with us who shall mediate or intercede for us If he shut the gates against us Matth. 25.22 and will not owne us Matth. 7. what will become of us how miserable will our estate and condition be And therefore if we desire that CHRIST may be our friend and we Gods favorites we must not contemne and reject but respect value and obey the Preaching of the Gospell Our Saviour having reproved the hypocrisie of the Scribes and Pharisees who made cleane onely the out side of the cup and platter verse 25 doth now exhort them to cleanse also yea first the inside of them The word here used is worth observing namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge in the Physitians sense as followes by and by The care of the Pharisees being onely to keepe the outward man free from the corruptions of the world and not the inward pure in the sight of God are reproved here for it by our Saviour and advised by him unto the contrary for this 26 verse containes the counsell of CHRIST concerning the purging of the inward man of the heart where although the proposition seeme to be single yet it is indeed double for our Saviour grants the Thesis that he may remove the Hypothesis The Thesis is purge The Hypothesis is not the outward man onely but the inward also and principally but I conjoyne them together Quest 2 What is meant by this word Purge Purge first the inside of the Cup. Answ 1 First sometimes it is taken for sweeping sometimes for brushing sometimes for wiping sometimes for washing and the like Answ 2 Secondly but
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
righteousnesse and true holinesse will never repent him of that promise in a word he that turneth from sinne and whatsoever is evill and turneth unto God and whatsoever is good will never repent him of this his repentance and conversion But on the other side he who neglects to find out his sinnes and to sorrow for his sinnes and to confesse his sinnes and to hate his sinnes and neither purposeth to leave his sinnes nor promiseth to serve God but continues in sinne and disobedience against him will certainly repent him when it is too late of this his great neglect IV. We must remember the reward which is promised unto us and prepared for us if we truly repent notwithstanding the bitternesse and irkesomnesse thereof unto nature and flesh and bloud Now this reward is either First spirituall namely peace of Conscience and joy of the holy Ghost as Iohn 16.33 Philip. 4.7 Or Secondly eternall to wit everlasting life and perfect liberty and eternall glory Rom. 8.18 Now of this reward we have spoken amply before viz. Chapter 5.48 and 6.33 and 19.29 Answ 4 IV. Purgations become purgative Contrarietate by a certaine contrariety that is in them For Omne catharticum est natura contrarium every thing that purgeth is contrary to the nature of the Ventricle which receiveth the Potion And the reason hereof is Vt agat in naturam et non patiatur ab ea that so the purgation may worke upon nature and not be wrought upon by nature and according to the Physitians this is the difference betweene meat and medicine viz. First Alimentum Food received into the stomach is there Passive nature working upon it and disgesting and concocting it and dispersing the nourishment and moisture thereof into the severall parts of the body But Secondly Medicamentum Physicke received into the Ventricle is there active working upon nature and ejecting and sending forth what it meets withall Hence observe That there is a contrariety and strife betweene Obser the flesh and the Spirit Or he who desires that sinne may be purged out must expect conflicts within himselfe Read Rom. 8.6 7 12. and 1 Corinthians 2.14 Rom. 7.23 Galath 5.17 J enlarge not this because we have spoken something of this spirituall strife before Chap. 19.28 qu. 12. Answ 1. V. J might adde that potions become purgative Modo operandi by the manner of their working for a purgation performes a double worke namely First it attracts and drawes all the humours that are to be purged out into the Ventricle And so repentance brings all our sinnes into the conscience Then Secondly the purgation provokes and irritates the expulsive faculty of the Ventricle to expell Answ 5 and cast out all those obnoxious and hurtfull humours So repentance having once brought our sinnes into the Conscience doth further excite us to purge them out and to discharge the conscience of them which is overcharged with them And thus much may suffice for the first part namely Medicamentum purgans the Potion which purgeth Secondly the next part is Modus accipiendi the manner of the receiving of this purgation wherein we have three things to consider of to wit Quest 7 First Quid purgandum What is to be purged out Answ 1 I. Plethora an over-plus of good bloud or an abundance or fulnesse of good humours in the body this the Physitians call A furnisht man or Athletarum habitus but iste habitus periculosissimus Hippocr et Galen It is dangerous for a man so exceedingly to abound with good bloud or humours for Omne nimium vertitur in vitium the over-plus of good humours will turne into bad and upon the lest distemper or disorder such a mans health is much indangered This Plethora is Divitiae Riches to teach us Obser 5 That Divitiarum Plethora an abundance of riches is very dangerous a man thereby having fuell for every hellish fire that is if a man be rich he hath a ready supply for the satisfying of every ungodly lust If a rich man be tempted unto pride in apparell his money will procure him most rich roabes if unto drunkennesse or gluttony his money will buy him the most delicious meate and drinke that is to be had if unto revenge for his money he may have instruments of cruelty or suborne perjurers or avenge himselfe by suits if the rich man desire to know any secrets he hath a golden key which will open any locke and make a silent man speake if he be tempted to uncleannesse his riches perswade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteis telis pugnare to fight with golden weapons and he shall overcome because Pecuniae obediunt omnia Golden Bullets will scale the strongest Fort. Now by these and the like animadversions we may easily see how dangerous abundance of riches is unto us if any would see it proved from Scripture let him read these places Matth. 13.22 and 1 Timoth. 6.9 Genes 19.32 Iohn 2.10 and Prov. 30.9.10 15. and 27.20 But we have spoken largely of this before Chap. 6.14 Answ 2 II. Obaesitas fatnesse and grossenesse is to be purged out or Obaesitas is a phlegmaticall and windy repletion which makes the body thicke and fat and such an one the Physitian cals A grosse or growne man This Obesitas is Ventositas honoris the windinesse of honour to teach us Obser 6 That ambition and a desire of honour is to be purged out and avoided because Honores mutant mores honours change manners and therefore the Prophet rightly cals it Locus lubricus a slippery place Psalm 73.17 Vt fumus petit coelum sed perit in aere As the smoake ascends and tends upwards as though it would top the Clouds and clime the Heavens but perisheth in the Ayre and vanisheth and commeth to nothing so the ambitious man strives to aspire higher and higher but at last with proud Lucifer is cast downe into Hell Is not honour good and if so why then is it to Quest 8 be purged out First honour in it selfe when it is conferred upon Answ 1 a man by God or by man for some worthinesse or good deserts is good but ambition and an ambitious desire of honour is not good Answ 2 Secondly J say not that honour is to be purged out but ambition and the ambitious desire of honour Yet Thirdly honour preferment and high places Answ 3 are dangerous baits and snares and therefore not to be desired but as perillous moderately and warily to be borne that is if honour be conferred upon any they must be carefull to behave themselves humbly and lowlily lest they be infected with the vices which attend upon those who are in honour Now those who are in honour are in a dangerous estate in a threefold regard viz. I. Facilitate peccandi in regard of their pronnesse unto sinne for such know that they are potent and can defend themselves and like Lycurgus his great Flies breake through the Law and escape from it as the Tribe of Dan
aufertur That forbearance is no payment but although the Lord spare long yet he will not spare alwayes but punish at the last The longer the blow is a comming the deeper and deadlier it wounds and the longer God spares the stronger are his stroakes for his Mill workes but slowly but when it grinds it grinds men to powder Answ 7 Seventhly Philautia selfe-love humane confidence and pride of heart causeth security for when men are proud or selfe-conceited or lovers of themselves they then quickly grow secure trusting to broken Reeds and Egyptian staves which will faile them at the last The remedy against this is to deny our selves and renounce all confidence in our selves and to flee onely to the merits and mercies of CHRIST Answ 8 Eighthly the custome of sinning is another cause of security For I. Custome takes away the sense of sinne making it habituall and naturall unto us And II. Custome is corroborated with the shame of mutation and alteration For men are ashamed to be Changlings and to turne from their former wayes thereby acknowledging their former errours and say to themselves Sciens vidensque pereo Although I see my sinne and foresee my ruine yet I will perish rather then now forsake that which J have so long followed The Remedy against this is to labour against the customary practise of sinne and to learne to be truly sensible of sinne and to remember that it is not evill but good not miserable but happy not disgracefull but praise-worthy to turne from evill unto good from the Devill unto God from sinne unto grace from errour unto truth from the wrong way to the right and from the way that leads unto perdition to the way that leads to life and salvation Answ 9 Ninthly the care of the world and abundance of worldly imployments makes men carnally secure for the love and care thereof doth so take up and possesse the whole man that there is no time to care or labour for either grace or glory The Remedy against this is not to love the World 1. Iohn 2.15 nor to labour for the World 1. Timoth. 6.9 but to seeke first the Kingdome of Heaven and the righteousnesse thereof and then not feare but God will afford unto us those temporall things which are needfull for us Mat. 6.33 Tenthly false Teachers are causes of security for Answ 11 when those who are to deliver the Lords message speake lyes and those who are commanded to stretch forth their voyces like Trumpets and reprove the iniquity of their people shall sow Cushions under their elbowes and cry peace peace unto them no wonder if that people be lulled asleepe in a carnall security The Remedy against this is to pray unto God for faithfull Pastors and to endure those patiently who reprove our sinnes and labour to rowse us from the bed of security and if we have those who speake peace unto us not to take it upon trust or their bare words but diligently examine our selves by the word of God and see whether the Lord speake peace unto our consciences or whether we be of that number unto whom the Prophet from the Lord saith There is no peace Esa 41. § 2. So shall the comming of the Sonne of Sect. 2 man be How manifold is the comming of Christ Quest First some say that there is a double comming Answ 1 of his to wit I. By-past which Comming the Jewes understood not And II. To come which Comming we expect and looke for August super 9 Psalm Now the difference betweene these is this the first Comming was in the flesh the second is unto Judgement the first was for the manifestation of the truth and for freeing us from sinne and for the drawing of of us unto God but the second shall be for the judging of all men Thom. Aq. 3. part qu. 1. art 6. ad 3. qu. 36. art 1. qu. 40. art 1. et Chrysost super illud Iohannis Non misit Deus silium suum ut judicet Secondly others Gerson vero part 2. Serm. de Answ Verb. Dom. Matth. 11.28 Venite ad me omnes c. et Pelbart Lib. 3. Rosarii Theo. say that there is a fourefold comming of CHRIST namely I. His comming in the flesh Hence it is said John 1. The word was made flesh and he came unto his owne and his owne received him not II. His comming into the mind and of this he speakes Iohn 14. If any man love me we will come unto him that is not onely God the Father and God the holy Ghost but also God the Sonne III. His comming unto the death of man as Mark. 13. Watch and be prepared for yee know not the houre when the Sonne of man will come namely to call you unto death IV. His comming unto the finall judgement and of this he speakes Luke 21. Then shall ye see the Sonne of man comming in his glory Now this last Advent is a happy comming unto the good and godly for then shal they be made partakers of everlasting happinesse but a miserable and most unhappy comming to the wicked and ungodly for then shall they be condemned and bound over unto eternall torments for ever and ever Mat. 25.41 VERS 42. Watch therefore for ye know not what houre your Lord doth come Vers 42 Our Saviour by an unanimous consent of all Interpreters speaketh here of the day of Judgement but because there is a particular Judgement of every particular person at the day of death and a generall judgement of all men and women in generall at the last day therefore some apply this that neither unfitly nor unprofitably unto the houre of death and some unto the day of Judgement of the last more amply by and by and of the first briefly from this verse Christ giues us here to understand that we are altogether uncertaine of the day and houre when he will come to call us either to death or judgement and therefore because we are sure that he will come but unsure when we must watch and prepare our selves against his comming to call us unto death Observ In a word we must daily expect death and duly prepare to eâ—tertaine and welcome it when it comes because we are altogether ignorant when the Lord by death will call us unto judgement Quest 1 Why hath the Lord hid the day of death from us and ordained that it should be unknowne and uncertaine unto us Answ 1 First God hath decreed that the houre of death should be uncertaine unto us for this end that we might live the more holily and purely For it is a great folly for a man to live in that estate or manner that he would not dye in that is to live in sinne when he would not dye in sinne seeing that death may come unto him every moment And therefore in regard of this great uncertainty of the time of our dissolution there is great reason that our lives should be holy and pure as we desire our
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
1 2. III. They differ Modo in the manner of doing For First the Morall man workes good workes ad libitum aâ— he list himselfe or he performes some particular good workes according to the election and choise of his owne will But Secondly the Spirituall man labours to performe all the will of God and to obey whatsoever the Lord requires of him fearing to disobey the Lord in the least thing IV. They differ Persuasione vel effectu in perswasion and effect For First the morall workes of the Morall man doe puffe up and make the doer of them boast and swell with pride Luke 18.11 At least they so please him that he acquiesceth and resteth in them But Secondly the spirituall workes of the spirituall man doe both I. Humble him as a tree laden stoopes the lower 1 Tim. 1.15 And II. Displease him as writing the sufficiency of sanctfiication Romanus 7.8 19 24. and Philip. 3.12 13. And hence comes that constant labour and endeavour to be more and more holy and pure and perfect Thirdly the Morall man must learne to judge his life according to the law of God and here foure things are to be learnt namely I. He must learne a difference betweene the literall exposition of the law and the spirituall II. Hence he must confesse that his sinnes are more then he thought them to be Yea III. He must know and acknowledge all his best workes to be polluted and impure Luke 18.14 Rom. â— 20 IV. He must learne to acknowledge his blindnesse and to flye unto Christ Rom. 10.3 and Philip. 3.9 12. But this followes in the next paricular II. The Morall man may learne from the parts of this generall preparation and worthinesse of the person to flee unto Christ and that foure manner of wayes viz. First by rejecting himselfe and all selfe-confidence Secondly by adding Religion to morall honesty that is he must learne I. To acknowledge himselfe bound in duty to doe whatsoever he can yea more then ever he is able here perfectly to doe 1 Corinth 13.10 And II. To make conscience of doing any thing which God forbids or leaving undone any thing which God commands And III. To be zealous for the glory of God and in his service Thirdly by laying hold upon the promises of the Gospell unto salvation And Fourthly by adding the seale of the Sacrament unto it Rom. 4.11 And thus much for the generall preparation unto the Lords Supper and the worthinesse of the person Secondly there is a particular preparation and a worthinesse of the action Wherein doth this worthinesse of the action Quest 32 consist First in a preparation which is two-fold Answ 1 namely I. Jn the conscience which is also double to wit either First a dejected and humbled conscience cast downe either I. Through a fight and sense of naturall miserie which is either First generall because we are dead in sinnes and trespasses Ephes 2 1. And strangers from God and from the Common-wealth of Israel Ephes 2.12 And heires of death and destruction because of our sinnes Rom. 6.21 23. Or Secondly particular when we are dejected and cast downe for our particular offences and daily failings and fals Or II. Through shame for the sinnes committed Nehem. 9. Erra 9. Dan. 9. Or Secondly a cheerefull and erected conscience which ariseth I. From a knowledge of the love of God and mercy of CHRIST And II. From the knowledge of the vertue power efficacie and force of this Sacrament For First although the Lords Supper doe not give grace Ex Opere operato by a bare communicating of the outward elements but onely confirmes grace given Rom. 4.11 yet Secondly grace is I. Given by CHRIST And II. Exhibited and shewed forth in the Sacrament And is III. Sealed by the Sacrament And therefore in the Sacrament are given outward and visible signes Thus in our preparation there are two things to be laboured for or which we must labour to be sensible of viz First the heavy burden of our sinnes which presseth downe Secondly the assurance of mercy by CHRIST which raiseth up II. This preparation consists Jn a right affection which consist in three things namely First in a desire of the Sacrament Here observe that this desire is either I Evill which ariseth either First from custome thus many desire to communicate at Easter because they have beene alwayes accustomed to receive at that time Or Secondly from thence because they are of age or stature sufficient Or Thirdly from a false opinion Operis operati that the very outward communicating of the Elements will conferre and give grace Or II. Good when men desire the Lord onely for himselfe and his owne sake Now this good desire is twofold to wit First a desire of God himselfe Read Psalm 23.2 and 27.4 and 42.1 and 63.1 Philip. 3.8 And from this fervent desire of God proceeds the hatred of sinne and a desire and hope of reconciliation by CHRIST Secondly a desire of the Sacrament for the confirming of these Secondly in a full and faithfull purpose of turning unto the Lord. For when mercy is offered upon conditions then the conditions are to be observed unto the obtaining of mercy Now three things are required in this purpose of conversion to wit I. Jt must be a true purpose not a false and fained II. Jt must be a fervent purpose not a â—ey co ld one or sluggish Râ—vel 3.18 III. It must be often reiterated and renewed at least every time we receive this Sacrament Thirdly in true love and charity towards our Brethren 1 Cor. 10.17 Ephes 5.29 1 Iohn 2.9 and 4.20 Matth. 5.23 and 1 Cor. 11.18 Men that feasted and banqueted together were wont to wash their hands before they sate downe to shew that there was nothing but love and amity amongst them and thus should all who come unto the table of the Lord wash their hands and hearts from all malice hatred envie rage and the like The places above mentioned doe efford us so many reasons why we must be in love and charity with our brethren when we come unto the Table of the Lord. I. Because we must not presume to offer Sacrifice unto God untill we be reconciled unto our Brethren Matth. 5.23 II. Because otherwise we are unworthy to come unto the Lords Supper 1 Corinth 11.18 III. Because we are brethren and members of the same body 1 Corinth 10.17 but never any hated his owne flesh Ephes 5.29 IV. Because if we love not our Brethren wee love not our Father 1 Iohn 4.20 Answ 2 Secondly this worthinesse of the action consists in an examination of our selves before we come unto the Table of the Lord Now three things are here to be examined viz. I. Wee must examine our knowledge and prove what our estate and condition is for it behoves us to be in a state of grace when we come to this Sacrament because otherwise the Elements which we receive will be as bad as mortall poyson unto us Calv.
inst 4. 17. § 40. Here observe two things viz. First this state of grace in which we should be when we come to the Lords Table is diversely defined For I. The Papists say that it consists in Faith repentance and a confession of sinnes because it is necessary that he which comes to this holy Sacrament should confesse his sinnes to the Priest and be penitent for them and believe with a generall Faith the promises of the Gospell Concil Trid. II. We say that this state of grace in which we should labour to be doth consist in a hatred of all sinne in a resolution to leave all sinne and in a sure hope and confidence of mercy in and through CHRIST Secondly observe that Bellarmine here taxeth Calvin because he saith that men ought to come to the Lords Fable with a conscience of mortall sinne But we answer for Calvin thus That there is a double conscience of sinne I. A conscience accusing of some sinne which yet raignes in the heart without any confidence of remission that is when a mans conscience telleth him that the old leaven of sinne is not yet purged out but remaines and raignes in his mortall body neither hath any hope that the sinnes past are pardoned This is an evill conscience and it is dangerous for a man to come unto the Table of the Lord with such a conscience of sinne II. There is a blushing conscience for sinne which remaines within and presseth downe both in regard of the time present and by-past That is when a man blusheth and is ashamed both for his sinnes already committed and also for the reliques of sinne which remaine within him and strive and wrastle continually against him And this conscience of sinne Calvin requires in every one who approcheth unto the Supper of the Lord. II. Wee must examine our Faith and repentance by those markes and properties which were before shewed Quest 31. III. We must examine our desire of God and his holy Sacrament but of this we speake before in this same question answ 1. And thus much for our Preparation Who are to be held unworthy to partake of this Quest 35 Supper Or to whom is this Sacrament not to be given First it is not to be given to a Heathen or Answ 1 Gentile who is not baptized It is the Childrens bread and therefore must not be given to Dogs which are without the Church Secondly it is not to be given to those who are Answ 2 ignorant that is I. To those who are Infants aetate children in yeares And II. To those who are Jnfants eruditione et moribus children in manners and understanding for there are many babies of threescore yeares old who are as ignorant of the grounds and principles of Religion as children of three Both these sorts ought to be kept backe untill they be thorowly informed of the doctrine and nature of the Sacrament For Children and such ignorant ones as cannot discerne the Lords body are not to be admitted 1 Cor. 11.29 Answ 3 Thirdly this Sacrament is not to be communicated or given to notorious sinners whether I. Such as are justly excommunicated for giving some great and grievous scandall and offence unto the congregation wherein they live 1 Cor. 5.11 Or II. Those who publikely commit some haynous and enormious offences and repent them not of them for there are many such offenders who are not Excommunicated and yet because they are such offenders they are to be debarred from this sacred mystery Here observe that a signe is made enormious divers and sundry wayes viz. First Gravitate facti by the haynousnesse of the offence Thus Adultery drunkennesse murder swearing blasphemy treason and the like are enormious sinnes Secondly by a proud and obstinate defending of it as 1 Corinth 5.2 for the defending and maintaining of what is evill is a great aggravation of sinne and makes a little sinne a great one Thirdly sinne is made enormious by a negligent continuing therein And Fourthly by scandall and offence as 1 Corinthians 5.11 and 2 Samuel 12.14 Matthew 18.6 and 1. Corinthians 8.9 And therefore they who are given to grievous sinnes or who defend and justifie their sinnes or continue in their iniquities or give offence by their transgressions either to those within or without the Church are to be kept backe from the Sacrament untill they have shewed some repentance and amendment of life Fourthly this Sacrament is not to be given to a particular person as in private Masses because it is a Communion of Christians as was shewed before Quest 34 What doe they who are unworthy gaine by comming unto the Lords Supper Answ 1 First sometimes they gaine temporall punishment 1 Corinth 11.30 Answ 2 Secondly sometimes also eternall condemnation 1 Corinth 11.27 29. Quest 35 What is required in the administring or Minister of this Sacrament Answ 1 First he must administer true Elements and pure and good according to the institution 1 Corinthians 11.23 Answ 2 Secondly he must not separate the Elements that is give one and not another but administer to every Communicant both bread and wine Answ 3 Thirdly he must consecrate and blesse the Elements before he administer them and therefore if as it sometimes happens the wine faile which is first provided and a new supply of Wine is made by fetching more that is to be consecrated before it be administred 1 Corinth 10.16 Fourthly he must breake the bread Mark 14.22 Answ 4 Fifthly he must communicate it to a company Answ 5 and not to himselfe onely as in private Masses Is not preaching needfull and required in the Minister Quest 36 at the administration of this Sacrament First some answer here that it is not necessarily to Answ 1 the Sacrament required and they give two reasons for it namely I. Because it is not of the essence of the Sacrament neither is once mentioned in the Evangelists or in 1 Corinth 10. or 11. II. Because there is no commandement given any where to use it Secondly J answer that it is very usefull Answ 2 Ad bene esse and profitable for our preparation and instruction Thirdly there are many weighty causes why Answ 3 this Sacrament should be celebrated with Preaching or why preaching should be adjoyned to the administration thereof And that both I. That we may be instructed in the nature of the Sacrament and learne to discerne the Lords body and to make a difference betweene comming unto the Lords Table and our owne and of taking those Elements and our owne repast at home which too many doe not for want of instruction And II. That we might be admonished to prepare our selves to come unto the Lords Supper with reuerence And III. That by preaching our hearts might be the better excited both First for the expectation of the promises which are made in the Gospell to the worthy receiver And also Secondly for the performing of the Promises Articles and Covenants which we make unto God in the Sacrament And
the Lord whom they have offended for as the forgetfulnesse of God opens the dore of the heart unto sinne so the remembrance of him opens the dore unto repentance And therefore this our Evangelist expressing Peters repentance mentioneth his remembring of CHRISTS words Secondly they must mourne and greeve and repent that they have offended so good and gracious a God like Peter who weepes and that bitterly Thirdly they must forsake the society of the wicked who were the occasion of their sinne and like Peter goe forth § 2. And wept bitterly Sect. 2 St. Ambrose upon these words is cleere against Popish satisfaction thus Lachrymas Petrilego satisfactionem non lege I reade of Peters Penitent teares but not of his satisfaction CHAP. XXVII Vers 3.4 VERS 3 4. Then Iudas which had betrayed him when he saw that he was condemned repented himselfe and brought againe the thirty peeces of silver to the chiefe Priests and Elders saying I have sinned in that I have betrayed the innocent blood And they said what is that to us see thou to it § 1. Then Iudas c. Sect. 1 Before I treat particularly of the words in the Text I will speake a word or two in generall and that First of Iudas who was I. An Apostle and endued with a miraculous Faith And II. A Devill from the beginning and an egregious sinner And III. A covetous person and hence for money became a Traytor And IV. A contemner of instruction for he was often admonished Secondly of the History where two questions come to be considered of to wit I. Why this History was not suppressed II. For what end it is described by the Evangelist Namely to shew the anger of God First against murderers And Secondly against traytors Of all these briefly First this traytor Iudas was an Apostle one of the twelve and not onely a Disciple greater in regard of his place and office then Nathaniel Nichodemus or Ioseph of Arimathea and yet he was but a traytor whence we may learne two things viz. I. That a man may be eminent in place and gifts and yet fall away yea rare and singular in grace and yet fall into sinne as we see in Lucifer Adam Sampson Salomâ—n David Hezekiah Asa and Peter And therefore the best must be carefull to subdue their affections and to watch over their actions 1 Corinth 9.27 II. That honour makes men forgetfull of themselves Hezekiahs heart was exalted and Nabuchadnezzar Haman and Saul waxed proud when they were promoted unto honour Againe Iudas wrought miracles and cast out Devils for Christ gave power unto his Apostles to cast them out Matth. â—0 1 and Iudas is particularly named as well as the rest verse 4. And therefore he had that power Secondly Iudas the traytor was evill from the beginning yea a Devill incarnate and a Sonne of perdition and yet Christ permits him and suffers him to injoy his Apostleship To teach us That Christ suffers wicked men even unto the harvest Matth. 13.29 Thirdly Iudas was covetous and carried the bagge hiding and cloaking his avarice under a pretended love unto the poore Whence we learn That covetousnesse is a great sinne yea the root of evils and covetous men are the brethren of Iudas and the children of the Devill Here observe foure things to wit I. As Judas desired that all might come into his bagge and murmured because the precious Oyntment was not sold Marke 14.3 and Iohn 12.3 So coveteus men cannot endure that any thing should fall besides them but labour to engrosse all into their owne hands and power II. As Iudas thought all too much which was bestowed upon Christ as appeares by the oyntment powred upon his head so covetous men thinke every thing too much which is given to the Church or Churchmen or any good uses III As Iudas covered his covetousnesse with a pretence of love to the poore so many covetous projecters and Monopolistes have and still in many places do pretend a gaine to the Common-wealth when indeed viper-like by their Monopolies and projects they eate out the bowels of the Common-wealth onely to inrich themselves IV. As Iudas betrayed his owne Master when it came to this we will give thee to doe it thirty pieces of silver so the covetous man will sell Christ and his owne soule for money as the Gergeseus did How doe covetous men sell Christ First when they despise Religion and stop the Quest 2 mouth or conscience and extinguish the good motions Answ 1 of the Spirit they then sell Christ Secondly when they sell their brethren by destroying Answ 2 oppressing supplanting and deceiving of them then they sell Christ Thirdly when they sell charity the bond of peace Answ 3 and breake forth into suites dissensions debate ranker hatred and the like they then sell Christ Fourthly when they sell heaven not hungring after it or labouring for it at all then they sell Christ the Lord of heaven And therfore we should beware of covetousnesse Fourthly this traytor Iudas was a contemner of counsell and instruction for he was often admonished as appears by these speches One of you shal betray me and he to whom I give the sop the same shall betray me and thou hast said it and woe be unto him by whom the Sonne of man is betrayed Whence two things may be noted to wit I. That God cals an and admonishes before he judgeth and punisheth Matth. 22.3 4 7. II. That many will not be fore-armed though they have been forwarned not be advised though they have beene admonished as we may see in Pharaoh Cain the Iewes Balthazar Daniel 5.30 Hierusalem Matth. 23.37 Fifthly we have now to consider of the history wherein two questions are considerable viz. Why is not this whole History of Iudas betraying Quest 3 of his Master wholly suppressed seeing it was so horrid desperate and damnable a fact at least why was not his name concealed as Herostratus his name was by edict when he had fired that famous Temple of Diana and as his name is who first invented Gunpowder Why doth St. Matth. mention it seeing the holy Ghost speâ—king of such monstrous wicked men saith Their names shall be razed out of Israel First fame is good if it be a good fame otherwise Answ 1 not for an evill fame is but infamy and an evill name is a lasting disgrace as we see by the names of Cain Ahab Achitophel Iezabel Doeg Iulian the Apostate and divers others Hence we say in a Proverbe He gave him a Judas kisse and those who are perfidious we call them Iudasses or Iewes And thus the Lord would have this history written for the greater infamy and disgrace of this gracelesse traytor Secondly the Lord would not have this History Answ 2 concealed because Christs innocency and unworthy death is much cleared hereby he being acquitted by the mouth of the traytor himselfe in this verse Sixthly why or for what end is this History so Quest 4 clearely described I. To
and this the faithfull never fall into Quest 5 What is required of the righteous in their humiliation or when their consciences accuse them Answ They must inquire and see what manner of conscience it is for there is a double conscience viz. First of sinne and this is good yea we should labour to be sensible of our sinnes and wish that our consciences would check us for sinne And Secondly of the anger of God for sinne now the mouth of this conscience they must labour to stop and not give way to this desperate feare that God loves them not but hates them and is wrathfully displeased at them For in their greatest humiliation they should say with Iob Though the Lord kill me yet will I put my trust in him Object If the conscience should urge the Law and anger of God against the transgressors thereof they must thereunto oppose Answ the mercies of God the merits of Christ the promises of the Gospell and that new covenant which hath beene contracted and confirmed betweene God and them Object If this conscience should yet urge that these things belong not unto them they being carnall and mundane they must then give a double answer viz. Answ 1 I. If they have any signes of the truth of their repentance and regeneration they must expresse them They must see if they have First the testimony of the Spirit within witnessing unto their Spirits that they are the Children of God And Secondly if they be changed from what they were before hating their former beloved sinnes and loving holinesse and uertue formerly not beloved And Thirdly if they love God and be beloved of him and assisted and guided by the holy Spirit in the paths of piety For these signes will deceive none and therefore blessed are all they who can by these comfort themselves in the houre of temptation II. If they cannot find these things in themselves Answ 2 they must then run unto the Sacrament with these promises Those things which J have not as yet done I will now doe without any more delay yea I will now while it is said to day conver◠and turne unto the Lord and then they may be safe because the Lord hath said That at what time soever a sinner doth repent he shall find mercy Ezech. 18. and a Father hath said That true repentance comes never too late Secondly humiliation is divided according to the cause moving it For I. There is a humiliation which ariseth onely from the horrour of Gods judgement and vengeance And II. There is a humiliation which ariseth from the love of vertue and the hatred of sinne as sinne and from the hope of reward But of this we have treated heretofore Thirdly humiliation is divided according to the effects thereof For I. There is a humiliation which is without any good fruit or effect And II. There is a humiliation which worketh true repentance and converted unto God Whence note First that the righteous onely have this true humiliation which is called conversion l. Ezech. 18.21 Zach. 1.3 and Acts 3.19 And Secondly that the wicked may have the false humiliation as we see in Iudas § 4. And he brought againe the thirty pieces Sect. 4 of silver to the chiefe Priests and Elders In this Section two things are considerable to wit I. The thing brought backe viz. the thirty pieces of silver And II. The action of bringing backe Reduxit he brought againe First the thing brought backe was the silver peeces What was meant by a silver peece Quest 1 First it hath no certaine signification but the Answ 1 Hebrewes take it for a shekel as we may see Zach. 11.12 Secondly the Jewes had a double shekel Answ 2 namely I. The shekel of the Sanctuary which was worth foure drachma's And II. The vulgar or common shekel which was worth two drachma's Thirdly it is hard to determine or say certainly Answ 3 how much their drachmas or penies was in our money for some say that a peny was worth sixe Drachmas and some say that a Drachma was almost two pence Fourthly in our money some say that the Romane Answ 4 peny was worth 4d. or 6d. as the marginall note saith or but 3 pence as the marginall notes upon Matth. 18.28 Fifthly it may suffice us to know that it was Answ 5 but a vile and base price for the life of a man Zach. 11.13 Secondly we have here his action of bringing backe where we see that he doth not bring a part of the money backe as did Sapphira or Cain who offered of the worst of his fruits but he brings backe all even every peny that he received and yet this satisfaction profits him not at all To teach us Obser That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed or to satisfie Gods justice Quest 2 Is not Satisfaction good Answ There is a double satisfaction to wit First a satisfaction due unto our neighbour and is called restitution and it is of the fact not of the sinne and this is altogether or by all m anes to be done as principally necessary with these exceptions restrictions and cautions namely I. Not as a satisfaction for the sinne for this we owe unto God Nor II. Through horror as Iudas here did but out of a desire to be reconciled unto our brother and to satisfie him for the injury we have done and to appease and pacifie our owne consciences Nor III. Through some immediate necessity for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the injury done and in this case God can save the sinner without restitution if so be the offender doe as much as in him lyes Now these conditions observed every greedy oppressor and griping usurer and deceitful person is bound to make restitution Secondly there is a satisfaction due unto our God wherein two things are considerable viz. I. Wherein this satisfactio◠consists namely First not in oblations and pilgrimages But Secondly partly to the poore in Almes deeds as Daniel counselled Nebuchadnezzar And partly to God in repentance and sincere sorrow Acts 3.19 And II. These things are not to be done as a satisfaction of Gods justice for our sinne But First as an argument of our obedience And Secondly as a testimony of our thankefulnesse Sect. 5 § 5. I have sinned We have heard of Iudas his Contrition and Satisfaction and now followes his Confession which is twofold viz. I. Of his owne sinne in this Section And II. Of CHRISTS innocencie in the next First we see here that the Traitors tongue witnesseth against it selfe and that his Conscience cannot dissemble to teach us Observ That an evill Conscience is worse then a thousand witnesses Read Genes 3.10 and 42.21 and 2 Sam. 24.6.10 Proverb 28.1 Esa 57.20 and we shall find that an evill conscience is a continuall feare and torment Jnfinite in a manner are the humane examples whereby
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
against God or Man shall none therefore enjoy this kingdome of God Answer There are three sorts of sinners namely First proud malicious obstinate and wilfull sinners who sinne against God with an high stiffe and a brazen face and a hand neck and an Adamant heart Secondly sleepy and secure sinners who although they sinne daily yet they lull themselves asleepe with the divels lullaby unto Eve thou shalt not die at all and thus through a bald and blind presumption and perswasion shake of all feare of punishment Thirdly there are humble and contrite sinners who sinne and sigh for their sins yea pray unto God with teares in their eyes and sob in their soule for the pardon of their sinnes These sinners and these onely shall be saved but the other who wilfully willingly and wittingly remaine in their sinnes shall never be made partakers of the kingdome of God or of Christ This appeares thus I. It is the condition of comming unto him to be holy and righteous in life to him who orders his conversation aright will I shew the salvation of the Lord Psal 50.23 And therfore those who are wicked and so remaine can never be saved II. Wicked men are not acceptable unto God but rather an abomination unto him y Psalme 1.5 and 5.5 And therefore he being the King and only giver and disposer of this kingdome will never give it unto those whom he hates III. Christ the authour of salvation is not acceptable unto them they thinke his yoake heavie and his saying hard John 6.60 and they neither can endure nor will submit unto his behests For First sinne is sweet and pleasant unto them and they will not leave it though Christ bid Secondly to professe Christ openly and to deny themselves is as bad as death it selfe and therefore they will not yeeld thereunto Thirdly Christ requires that they should blame and condemne their former wicked life this they are ashamed to doe and therefore refuse it Wherefore Christ the corner stone being unto them a stone of offence they must needes perish For hee will be a Saviour unto none but onely to those unto whom he was a King Section 5 § 5. And his righteousnesse or the righteousnesse thereof Question 1 What is the meaning of these words Answer Righteousnesse may bee referred either unto God or Kingdome Why is it called the righteousnesse of the Question 2 Kingdome Answer 1 First because this righteousnesse belongs only unto the children of the Kingdom that is none but the heires of heaven can shew forth this righteousnesse Secondly because righteousnesse is the Answer 2 way that leades unto this kingdome for there is a double kingdome of God namely I. Of glory in heaven this all men desire II. Of grace on earth this few desire this kingdome must bee within us a Luke 17.21 before ever we can bee made partakers of the other Why is it called the righteousnesse of Question 3 God First some by righteousnesse understand Answer 1 the righteousnesse of faith to be here meant and then the reasons of this denomination are these to wit I. Because it is freely given us of God to be our righteousnesse before him and man by any workes of nature cannot attaine unto it II. Because God will accept this obedience of Christs at the day of judgement for his elect as satisfying his justice and the rigour of the law which no righteousnesse of man can doe III. Because it is the righteousnesse of that person which is God for Christ is both God and man and though hee obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Secondly some understand this of the Answer 2 righteousnesse of the life and conversation and as was said before I rather take this to bee the truth and the reasons why it is called the righteousnesse of God are these namely I. Because it is commanded prescribed and injoyned by God II. Because by this righteousnesse we imitate our God 1 Pet. 1.14 15 17. III. Because this righteousnesse leades unto God § 6. And all these things Section 6 What is meant here by all things Question 1 First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is not to Answer 1 be understood Completivè sed distributivè of every particular and numericall temporall blessings but of all sorts of needfull things yea it is not to be extended unto the great things of this life but onely unto foode and raiment and necessary things Reade verse 25.31 of this Chapter and Proverbes 30.8 and 1 Tim. 6.8 Secondly the indefinite phrase all Answer 2 things doth shew that God is ready and prepared to give us all things whatsoever wee stand in neeede of Question 2 What may we learne from this bounty of the Lord Answer The consideration of this bounty may teach us these things namely First to beware of sinne whereby wee doe displease and offend our God Secondly to depend wholy upon God both for foode rayment and protection in the sober use of lawfull meanes Thirdly to seeke for the helpe and succour from God in all distresse want who is very bountifull Jam. 1.5 Fourthly to love so bountifull a God and to inforce our hearts to all duties and expressions of love towards him Fifthly to bee thankefull unto God for all the good things we enjoy for whatsoever wee have comes from his bountie Psal 116.12.13 Sixthly labour continually in heart and life to walke worthy of God and to please him in all things being fruitfull in all good workes Colos 1.10 b Perkins sup Question 3 What is the summe of this promise made here by our Saviour Answer That the children of this kingdome righteous and holy men Observat shall lacke nothing that is good for them Reade for the proofe hereof Psal 23.1 and 34.8 c. and 37.3.22 Proverbs 10.6.7.8 For the better understanding of this answer observe these three things namely Note 1 First that there are three sorts of good things Temporall Spirituall and Eternall our Saviour here speakes onely of the first and therefore I speake not here any thing of the rest Note 2 Secondly that the Lord hath alwaies in a readinesse to give his children whatsoever they want although he doe not alwaies give assoone as ever they stand in neede Oh how great saith David is thy goodnesse which thou hast laid up for them that feare thee c Psal 31.19 reposuisti that is God hath treasures alwaies laid up for his children although they doe not alwayes actually possesse them Note 3 Thirdly good things are given two manner of waies by God namely I. Generally and Permissively and thus hee gives good temporall blessings to the wicked II. Ex beneplacito out of love or as arguments and pledges of his favour and thus hee gives good things to the righteous And of these the text speakes Obiection 1 It is here against the former answer objected that David
must either contend with him with manfull wrastlings or wee can never prevaile against him yea wee must labour wholly to expell sinne and Sathan Perfecti vincitur cum mens nequè trahitur ad consensunt nequè delectationem tentationunt Gregor Sathan is then perfectly foiled when the mind is neither drawn to consent to sinne nor to delight in the temptations unto evill This is a hard worke but it is a necessary worke and therfore the more earnestly and industriously to be undertaken III. He must be cast out Cum velocitate speedily while it is said to day Psalme 95.8 not sleeping in sinne nor with Sathan Proverb 6.4 Psal 132. De manu Sathanae non evaditur nisi ocyus per poenitentiam recurratur Gregor There is no way to make an escape out of Sathans clutches but by serious and speedy repentance And therefore all those who desire to be dispossessed of Sathan and to possesse and enjoy God by a true and lively faith in the soule they must labour to be ashamed of their by-past sins to fight couragiously and constantly against sin for the time to come and while it is said to day turne from all sinne and turne wholly unto God both with body soule and spirit 1 Thessal 5.23 What is the sense and meaning of these Quest 5 words They were exceeding fierce First some understand them particularly of Answ 1 Cruelty the Devill being cruell himself makes his servants cruell also From whence wee may learn That the Devil makes men cruell but the Lord Observ 2 leads men unto meeknesse and gentlenesse Esay 11.6 7. and 35 9 and 65.25 Why doth the Devill maâ—e men cruell Quest 6 First because he hates mankind and therfore Answ 1 he instigates and incites men to bite and devour one another and to be cruell among themselves Secondly because the Devill knows that cruell Answ 2 men shall be punished by God therfore hee provokes and leads men unto cruelty Hee shall have judgement without mercy that sheweth no mercy Iames 2.13 Thirdly the Devill leads men unto cruelty Answ 3 because he hates love and charity that being I. The seamlesse coat of Christ and therefore it is defaced by rents and ruptures yea II. The bond which tieth both First us amoÌ„gst our selves And Secondly us with Christ Now this christian bond of charity Sathan earnestly desires to separate and dissolve What may wee without breaking this bond Quest 7 of love thinke of fierce and cruell men We may thinke that First they are of Sathan Answ not of God see before Observation II. Secondly they are no Christians for the Holy Ghost never appeared that we read of in the shape of a Tyger or Bear but of a Dove Gualt s Matth. 2. Thirdly they are odious unto God and such as hee will not spare in judgement In what things hath Cruelty place Quest In divers things namely First in oppression Esa 47.6 Zachary 1.15 Secondly in revenge Thirdly in pride Prov. 16.5 Fourthly in debts as we see in him who cruelly handled his fellow servant for the hundred pence Fifthly in punishments therefore offenders must be beaten with stripes by a certain number lest through cruelty they should have been excessive like the Turks who sometimes give two hundred lashes for one offence Sixthly in houshold affairs therefore we are advised not to be like Lyons in our houses nor frantick amongst our servants Eccles 4.30 Seventhly over brute beasts a righteous man regardeth the life of his beast but the tender mercies of the wicked are cruell Proverb 12.10 Thus much for the first generall Answer to the fift Question Answ 2 Secondly some understand this of a generall fiercenesse and violence after sin as though these two possessed men were Images of a naturall man in sin who is furiously carried after it Observ 3 We may learn That sinners are swiftly and vehemently carried by satan whither he pleaseth as though they were possessed by him He saith unto one man come and he commeth unto another go and he goeth unto a third do this and he doth it Reade 2 Tim. 2.26 and 1 Iohn 3.8 18. Ephes 4.27 Quest 9 How doth it appear that the Devill hath this Lord-like power over sinners Answ Because sin is the Devils seed issue and off-spring Iohn 8.44 And therefore sinners cannot but obey him in what he commands Quest 10 How is sin the Devils seed Three manner of waies namely Answ First Inchoatione by inchoation because it was he that brought sin first into the world by sinning himself and tempting Adam unto disobedience Secondly Tentatione by temptation because it is he that yet allures the sons of Adam Thirdly Punitione by correction because it is he that obligeth the sinner unto his service and that in eternall pains Quest 11 What analogy or resemblance is there between sinners and those who are possessed by Satan Answ 1 First the possessed were naked having torn off their garments and cast them away so sinners I. Do cast off the garments of Innocencie Gualt s And II. Of Decencie and Christian glory Chrys s And III. Of Modesty and Shamefastnesse sinning without shame Answ 2 Secondly the possessed dwelled not in houses but among the Sepulchers Luke 8.27 So sinners do not dwell with the Saints and righteous But I. Are conversant with dead works Gualt s And II. With the works of darknesse as theft murther treason fraud and the like Ephes 5.11 Thirdly the possessed were never quiet but Answ 3 cryed continually Mark 5.5 So sinners I. Are furious in the pursuit of sin night and day Gualt s And II. Are still blaspheming and dishonouring of God Gualt s And III. Perhaps cry by reason of some internall horrour of conscience as follows Fourthly the possessed cut themselves with Answ 4 stones Mark 5.5 so sinners I. Wound themselves with sins Chrys s And II. Waste and consume their estates with following after their sins And III. Bring infirmities and sicknesses upon their bodies by sin And IV. Bring infâ—my upon themselves amongst men And V. Wound and pierce through their consciences with sin 1 Tim. 6.10 And VI. Stab and kill out-right their poor souls Fifthly the possessed could not be held but Answ 5 brake their chains Mark 5.4 So sinners I. Will not be compelled to abstain from sin by the fear of God Nor II. Will be curbed by the sword of the Magistrate Nor III. Will be made orderly by Ecclesiasticall Discipline Nor IV. Wil be restrained by the shame of men Nor V. Will be kept back from sin by the respect of their own profit or danger or the good of their children or families Sixthly the possessed are troublesome and Answ 6 hurtfull unto others as in this verse None durst come neer that way wherein they were So sinners are obnoxious unto others and that I. By their lewd and wicked examples which are hurtfull in a double regard namely First because the good are offended thereby through a zeal unto Gods glory And Secondly because the
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
1.1 Answ 4 and therefore undoubtedly he knowes how long time shall last and when time shall be no longer Fifthly he foretold all those things which should go Answ 5 before the day of judgement and the fore-running signs thereof and therefore he could not be ignorant of the time it selfe when it should be Answ 6 Sixthly Christs ignorance of the day of judgement was a testimony of his humane nature and shewed that he was true man and therefore he was ignorant thereof onely as man Answ 7 Seventhly our Saviour doth not say Mark 13.32 None knoweth that day Ne filius quidem Dei No not the Sonne of GOD but Ne filius No not the Sonne and therefore as he was the Sonne of God he knew it Eighthly our Saviour doth not say The Angels Answ 8 know not of this houre nor the holy Spirit whence we may collect That if the holy Ghost know it then much more the substantiall Word Christ who made all things and knew all things Ninthly our Savior doth not say unto his Apostles Answ 9 Watch because I know not but because ye know not when the time is or when the Master of the house commeth Marke 13.33 35. Intimating thereby that he knew the time of his second comming but he would not make it knowne unto them that they might be the more watchfull and circumspect Answ 10 Tenthly if it be himselfe that must come unto judgement as is plaine from Iohn 5.22 and Acts 17.31 Rom. 16. and divers other places then it is against sense and reason to imagine that he should be ignorant of the time when he will come If the studious Reader would see this Question amply handled J referre him to Athanasius Orat. 4. contr Arianos where divers and sundry other reasons are brought to prove that Christ as God knew of the houre and day of judgement and was onely ignorant thereof as man Vers 37 38 39. VERS 37 38 39. But as the dayes of Noe were so shall also the comming of the Sonne of man be For as in the dayes which were before the Flood they were eating and drinking marrying and giving in marriage untill the day that Noe entred into the Arke and knew not untill the Flood came and tooke them all away so shall also the comming of the Sonne of man be Sect. 1 § 1. But as the dayes of Noe were c. The scope of our Saviour seemes here to be twofold viz. to teach us First that the day of judgement is certain though the time be uncertaine of which else-where Observ Secondly that security is a forerunner of the last judgement or when men generally grow carnally secure then judgement is neare even at the doore How manifold is Security Quest 1 First there is a particular Security which is Answ 1 twofold namely either I. Of danger and this is twofold to wit either First temporall and this security is I. Sometimes found in the faithfull who often are bold and venturous without warrant and so tempt the providence of God And is II. Sometimes found in the wicked who neglect lawfull meanes for the preventing of danger yea oftentimes runne into danger and never consider how they have incensed the Lord by their sinnes Or Secondly spirituall and this is the security I. Of evill and wicked men who cry tush no evil shall come unto them but it shall goe well with them both here and hereafter Or II. Of state now this security also is twofold namely either First temporall and this security is I. Sometimes found in the godly David in his prosperity said he should never be moved Psalm 30.6 II. It is frequently found in the wicked who being in honour and prosperity nevâ—r thinke of any change of state or condition but beare themselves as though they should never be moved indeed Or Secondly Spirituall which hath place in the wicked Now this carnall security consists in these two things namely First in a lacke or want of feare Carnall men not fearing the wrath anger and righteous judgements of God become secure And Secondly in a neglect of the meanes and acts and exercises of Religioâ— for none are so secure as those who never trouble themselves with the duties or workes of Religion at all Secondly there is a generall security both of State Answ 2 and Danger and that is when a Land or Monarchy or the whole world growes universally wicked and generally secure not so much as thinking of or expecting any danger at all Now of this the point above observed speakes The world was never more secure then before the Flood the Jewes never more secure then before the Captivity and the destruction of Ierusalem insomuch as they would not believe the wonders and signes which went before it and which were mentioned before verse 6 7. Quest 3. And the world shall be as secure as ever when the day of judgement comes and Nations ordinarily shalâ— be and are most secure when dangers approach and judgement is neare even at the doore And therefore we should all labour carefully to avoid this carnall security as a sure fore-runner of some ensuing Judgement Why must we take heed of Security and so Quest 2 earnestly labour to avoid it First because this carnall security is a signe of Answ 2 maturity and ripenesse in sinne especially where the admonitions of the word are That is those persons or places or lands which enjoy the word and notwithstanding the admonitions and comminations thereof against their great nationall epidemicall and crying sinnes doe remaine quiet and secure in their sinnes are come unto a certaine maturity and perfection in sinne and are neare unto judgement And therefore great reason there is that we should carefully labour to beware of this carnall security Secondly carnall security in sinne or notwithstanding Answ sinne opens a gappe to Gods judgements layes a man open unto God and disarmes him of all defensive Weapons for security shewes a procrastination of repentance and without speedy repentance there is no way to flee from or escape the wrath to come Matth. 3.7 8. And therefore if we desire freedome from the feareful judgements of God we must take heed of security Thirdly GOD commands us to be watchfull Answ 3 and circumspect and invites us to carefulnesse Marke 13.32 35. and therefore we must take heed of carnall security Fourthly God reveales his will unto his servants Answ the Ministers who as Noah foreseeing the unparallelled deluge preached repentance unto the world so doe preach repentance unto us and daily threaten some judgement either temporall or spirituall to come upon the Land if we lye drowned in carnall security and doe not awake unto repentance and new obedience And therefore it is not without cause that we should carefully avoid carnall security Fifthly watchfulnesse is good security frequently Answ 5 brings along with it evill and mischiefe and therfore it is carefully to be avoided Feare doth often produce a good effect and the watchfull
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non